Reflection #36 on Worship in the Contemporary American Church

This is post number 36 in a series of random reflections I have been amassing over the past couple of years since retiring from steady, local-church, “weekend warrior” worship ministry.  These ruminations are in no particular order, and they vary in significance.  I welcome discussion on any of them.

Reflection #36: Having grown up in a low-church environment, I have come to appreciate much more the care taken to construct sacred space in many high-church fellowships.  It does impact my worship, causing me to appreciate God’s transcendence in special ways.

Church-hopping on many Sundays as my wife and I do, I’ve been impressed by the number of free-/low-church congregations trying to do a bit more with aesthetics and sacred space these days.  To be sure, the sanctuary-adornment default setting for contemporary worship in these settings still leans heavily toward the utilitarian, and, I confess, I can’t help but feel the motivation for such lies in an unnecessary over-correction prompted by perceptions of cultural irrelevancy where by-gone implements of “traditional worship” are concerned–as if stained glass, baptismal fonts, or ornate altars would have seekers running for the nearest exit.

01e17a856fac7ec16a0e90d5966fad4bBut we have visited a number of non-mainline churches that are doing some excellent and creative things with staging, lighting, and set design that go far beyond the mere pursuit of the trendy and cool, moving into metaphysical realms that can, in the best cases, lend meaning to the overall worship.  (The accompanying pic comes from First Baptist Church in Elgin, Ill., where my former Judson University Worship Arts student, Joshua Hoegh, is the Worship and Creative Arts Pastor.)  In an age where educators tell us more and more students learn best via a multitude of different learning styles, paying attention to elements of worship leadership that go beyond what we typically associate with (and ask of) the person with a guitar standing in the center of the platform (i.e., a more holistic understanding of worship that transcends band direction and song selection) just might increase the impact and effectiveness of our corporate worship.

Worship leaders, if utilizing aesthetics that promote sacred space isn’t a strong suit, I get it.  During my 30+ years of weekend-warrior worship-leading, I focused mostly on music, but in a couple of ministries I had lay folks who contributed considerably to our efforts to enhance our worship space.  Their efforts supported mine and facilitated a richer time of worship for all.  I would encourage any worship leaders for whom this isn’t a gift to seek out church members who could come alongside them in powerful ways.

The Lord be with you!

Coming next week: service length in contemporary worship.

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Reflection #35 on Worship in the Contemporary American Church

This is post number 35 in a series of random reflections I have been amassing over the past couple of years since retiring from steady, local-church, “weekend warrior” worship ministry.  These ruminations are in no particular order, and they vary in significance.  I welcome discussion on any of them.

Reflection #35: There is no ideal place to put announcements in worship services, but, if you must have announcements, consider placing them at the end of the service.

I am now two-and-a-half years into an extended period of visiting churches around Chicagoland, what I have called “The Worship Leader Roadshow” in the Twittersphere.  And I have been collecting random observations along the way, delivering them to cyberspace via this blog.  One constant–across churches of different sizes and denominations–I’ve observed is that there is no good place to put the weekly announcements.

how-to-design-like-a-saint-475pxGather any group of worship leaders together, and eventually this subject comes up.  Some advocate for putting the announcements at the front of the service, before anything of greater substance transpires, but most end up admitting they make their way into the middle of the service somewhere, interrupting the flow and stifling momentum.  (As a staff member at several churches, I heard–more than once–that the announcements couldn’t be at the very beginning of the service because too many parishioners walked in late, and they would miss the important information.)  And even in this day and age of multiple information streams (websites, e-mail distribution lists, text alerts, Facebook), most of us still feel the need to take up valuable time in the midst of corporate worship articulating that which is readily available in numerous other locales.

Very few evangelical churches pursuing contemporary worship consider placing the announcements at the end of the service, but that, in my opinion, is the best place for them.  (Most Catholic churches I have attended over the years, put them there.)  Here are two reasons why:

Placing announcements at the end of the worship service gives greater emphasis to the final element of the traditional four-fold worship pattern, sending.  In this model, we are gathered, we are led to experience Word and Table, and finally we are sent.  (I use the passive voice for this sentence to underscore the important roles played by worship facilitators.)  Sent to do what?  In part, we are sent to fulfill the mission of the Church, generally speaking, and the church, specifically speaking.  The latter includes all the things that typically fill the time allotted for giving announcements: VBS, mission committee meetings, soup-kettle ministry, and a host of other worthy pursuits.  “Go and be the Church” exhortations/benedictions at the end of the service are natural spots for weekly announcements.

Placing announcements at the end of the worship service allows us to lead with our best stuff.  Journalists employ this concept routinely, and around newsrooms you’ll hear encouragement given not to “bury the lead” somewhere in the middle of your article.  My card-playing grandmother felt the same way, when during a game of Sheepshead, she’d throw the highest queen (i.e., highest trump card) she had while proclaiming, “Swing from the top!”  In similar fashion, relegating announcements to the end of the service puts them in their proper place, allowing significantly more important worship content to fill spaces of higher importance.  (When bookended with scrolling advertisements on the screens as people walk in, announcements made during the dismissal get highlighted twice.)

I have no ridiculous notions that end-of-service announcements will become the norm for contemporary American evangelical churches.  Too many constituents have what they perceive to be too much at stake to alter drastically de facto service orders, and too many worship pastors/leaders have too many other important battles to fight to die on this hill by themselves.  If senior church leadership can’t support worship leaders’ efforts to move what some would consider non-essential necessary evils out of the limelight, it’s not going to happen.  Is it the end of the world if announcements stay where most of us have them these days?  No, but any church that purports to place high value on corporate worship would do well to consider options that might make a few folks unhappy in order to pursue the greater corporate good.

The Lord be with you!

Coming next week (Lord willing): the importance of sacred space for contemporary worship. 

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Reflection #34 on Worship in the Contemporary American Church

This is post number 34 in a series of random reflections I have been amassing over the past couple of years since retiring from steady, local-church, “weekend warrior” worship ministry.  These ruminations are in no particular order, and they vary in significance.  I welcome discussion on any of them.

Reflection #34: Churches that utilize “ministry time” at the end of the service, opportunities for congregants to respond to the worship that has just transpired, would do well to ask the band to reduce the volume of the music playing so that conversation can take place more effectively.

That is all. . . .

OK, an illustration or two. . . .

Many years ago I attended a concert by a Christian pop/rock band that featured, at thephoto-1507692049790-de58290a4334 end of the concert, an opportunity for audience members to come forward to speak with counselors for any number of worthwhile reasons–to accept Jesus as Savior and Lord, to rededicate lives to the Kingdom’s service, to receive prayer, etc.  No problem there; I’m all in favor of ccm bands providing space for folks moved by the Holy Spirit to respond to those stirrings.  But immediately after extending the invitation (to which several people responded), the band launched into the loudest song of the evening–an unmitigated, guitar-wailing, drummer’s-arms-flailing, full-frontal assault on the ears . . . which rendered any attempts at intimate conversation (i.e., the kind you’d expect to accompany requests for prayer) futile.  The image embedded in my mind’s eye is that of a well-intended counselor shouting her prayer into the ear of the supplicant, who is leaning in to hear while covering her other ear with her hand.

A few weeks ago, the church we visited offered a time of ministry following the sermon, and a handful of parishioners came forward for prayer while the pastor shouted comfort at them to the accompaniment of “This Is Amazing Grace” (or some similar up-tempo, up-volume number)–sung by both the band on stage and the congregation in the pews, a surround-sound onslaught that kept any meaningful counseling to a distinct minimum.


Worship leaders, the dialogical nature of corporate worship–God speaks, we respond–will prompt no shortage of opportunities for your flock to seek out spiritual nourishment, and you do well to provide such psycho-emotional sustenance right there, in the moment, before the enemy has time to spew his lies of doubt and fear (an example of what communication theorists refer to as communication “noise”; see above illustration)–and, yes, while the pastors or elders or the prayer-team members (literally) have the ears of those who have left their seats to come forward to receive all that strategically conceived “ministry time” can offer.  If you can’t eliminate singing during these sacred moments, consider choosing reflective ballads (not power ballads) and having the band drop way back in the mix (no drums, no electric guitars) or singing a cappella. The Lord be with you as you create the best possible space for folks to respond in worship!

Coming next week (Lord willing): Where to put those (necessary-evil) announcements.

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Reflection #33 on Worship in the Contemporary American Church

This is post number 33 in a series of random reflections I have been amassing over the past couple of years since retiring from steady, local-church, “weekend warrior” worship ministry.  These ruminations are in no particular order, and they vary in significance.  I welcome discussion on any of them.

Reflection #33: Contemporary worship, with its multi-song worship sets, can–with proper attention and care–serve an analogous role to well-crafted service orders that “sandwich” individual songs around other elements in the liturgy.

I grew up in the 70’s in an American Baptist Church that utilized many traditional liturgical elements.  There was a call to worship every week.  We sang the standard Thomas Ken doxology set to the OLD 100th hymn tune every week.  There was a (usually lengthy) Pastoral Prayer (titled as such) every week.  We sang the Greatorex “Gloria Patri” every week after that prayer.  The pastor prayed a prayer of invocation before beginning the sermon every week.  We sang a Hymn of Consecration (titled as such) following the sermon every week.  Etc.

downloadMy recollection here is ordered intentionally, for the musical elements (instrumental, choral, and congregational) always were woven in and around all the rest.  The only time this church–and we were typical for that era–used anything resembling the de facto organizational structure of contemporary American corporate worship, the “worship set,” was during periodic Sunday-evening “singspirations,” for which the small slice of regular attenders who trudged back to church that night would call out favorite hymns, one after another, in random fashion, with nary a prayer, homily, or responsive reading to interrupt the flow of the constant congregational singing.

So often in contemporary worship, it feels as if the songs we sing congregationally are selected with not a whole lot more attention to overarching cohesion than the songs we sang for those evening singspirations.  Granted, there is generally a progression of styles or “feels,” with the dominant orientation featuring the Outer Court-Inner Court-Holy of Holies pattern favored in charismatic worship–i.e., moving from upbeat songs of praise about God to more-reflective songs of worship to God.  (And, to be fair, this model can be used very effectively, if the worship leader provides a bit of context along the way.)  But whereas in the traditional worship of my youth the songs sandwiched in between all the other liturgical elements reflected what had come immediately prior or informed what came immediately after (at least when the service planners put intentional thought into the process), in many contemporary worship services I attend, such flow of substance–subject matter, content, a narrative arc, if you will–is nowhere to be found.

I confess this is one of my main concerns re: contemporary worship music–lots of focus on providing opportunities for congregants to love the Lord their God with all their heart and soul, not much focus on providing opportunities for congregants to love the Lord their God with all their mind–and I bang this drum pretty loudly and regularly.  In one of my worship classes at Judson University, I foster a discussion on constructing worship sets as narratives, and it never fails to elicit interesting results, as students–many, it seems, for the first time–consider the potential for worship sets to have the same story-telling power (in miniature) as operas, oratorios, suites, and song cycles.

Here’s an admittedly simple sample outline for a narrative-driven worship set for a service focusing on the power of forgiveness featuring the Parable of the Ungrateful Servant–Matt. 18: 21-35–as the biblical text: one song of confession, admitting the need and asking for forgiveness (e.g., Matt Maher’s “Lord, I Need You”); one song celebrating that God does forgive His children (e.g., Elevation Worship’s “O Come to the Altar”); and one song requesting the strength to forgive others as we have been forgiven (e.g., Matthew West’s “Forgiveness”).

Ideally, the worship leader would offer a few sentences of transition between the songs to help illuminate the narrative arc.  Elsewhere in this series I refer to this strategy as worship leaders’ connecting the dots for the congregation.  Pastoral liturgist Adam Perez put it this way in a recent tweet on the subject: “Musical transitions might aid the feeling of flow, but spoken transitions are what [help] immerse us in the flow of God’s story.”

The Holy Spirit can (and does) work in corporate worship sets devoid of such intentional story-telling, of course.  But putting in the time and energy to craft worship sets that bring the addition of a narrative arc to the process might help counter the criticism of contemporary worship as being lightweight in nature and enrich the lives of your congregants to boot.  (Much more can be said here about using narrative arcs in worship, and a great place to start is worship pastor Brenton Collyer’s series just begun on the subject of progressions in corporate worship.  I’m looking forward to his future posts!)

The Lord be with you as you!

Coming next week (Lord willing): “Ministry time” at the end of worship services.

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Reflection #32 on Worship in the Contemporary American Church

This is post number 32 in a series of random reflections I have been amassing over the past couple of years since retiring from steady, local-church, “weekend warrior” worship ministry.  These ruminations are in no particular order, and they vary in significance.  I welcome discussion on any of them.

Reflection #32: The contemporary American church seems to have very little room for children in “Big Church” worship.  

Several weeks ago on Palm Sunday, the church we visited brought a slew of children on stage to help lead the closing congregational song, one which the kids knew well enough to function nicely as worship leaders.  They waived no palm branches (as happened all around the world in many churches), but their enthusiasm brought sufficient energy to an annual Sunday service that should be focused on great hope–and hope manifested in as body-physical a manner as congregants can muster.

In both churches I served for the majority of my weekend-warrior ministry, we had children’s choirs that put on Christmas musicals by some of the best kids’ choir composers of that era: Pam Andrews, Kathie Hill, and Celeste Clydesdale, among others.  These were always well received, often well performed, and usually well suited for actual ministry that went beyond the “Aw, they’re so cute” factor inherent in these things.  I know parents who came to faith as a result of the Holy Spirit’s using an evening’s production (more often than not, the accumulation of several evenings’ productions) said parents wouldn’t have bothered with had not their seven-year-old scion been part of the occasion.  In part to promote the evening, I routinely had the kids sing a call to worship from the production a week or two before it was to be performed.

I know there are other churches that do similar things, but not many these days outside of Christmas and Easter, especially in churches trying hard to be culturally relevant.  Typically, if the kids are in the service at all, they leave en masse right before the sermon.  At least with this model, young believers get the opportunity to sing congregational songs with their parents and older parishioners, experience the giving of tithes and offerings, and hear some Scripture read and a prayer or two recited, thus beginning the process of forming the spiritual muscle memory related to the ebb and flow of corporate worship.

One of the by-products of the seeker-sensitivity movement, though, featured complete and totally separate programming for K-8 kids during corporate worship.  The strategy can be justified on many levels, and certainly is not universally misguided, but it does have the effect of removing children from what can and should be a weekly dose of spiritual formation for the total Body of Christ.  You don’t have to be a member of a “liturgical” church to understand and appreciate the special catechumenical potential for youngsters sitting among the adults when they absorb the week-in-and-week-out efforts of sensitive worship leaders and pastors.

51GWtbUMsCL._SX331_BO1,204,203,200_Marva Dawn, in her excellent collection of sermons and essays A Royal “Waste” of Time: The Splendor of Worshiping God and Being Church for the World, addresses the benefits of encouraging children to be part of every aspect of our services in a series of 10 responses she gives to children who complain about having to go to church.  Here are the ones that support this blog the best:


  • We’re not going to church; YOU are the Church–and we go to worship so that we learn how to be Church. . . .
  • The congregation cannot get along without you.  Just as your body needs every single part . . . so the church needs every single person to make it whole.  Perhaps this Sunday some persons will need you to be eyes or hands for them.
  • You need the gifts of worship because you will learn things there that will make sense later.  Almost every week I learn something that comes up in the days that follow. . . .
  • Attending worship will teach you skills for your Christian life–skills like how to pray, how to sing, how to sit quietly in God’s presence, how to study the Bible. . . .
  • The congregation needs the talents you bring to worship–your singing voice . . ., your ability to learn new songs quickly, . . . your warmth and friendliness in the “Passing of the Peace” [or, for low-church evangelicals, the “Greet Your Neighbor”], . . . your modeling of reverence for the other children. . . .
  • Most important, God needs you there because he loves to be with you in his house.

Worship leaders in contemporary American evangelical churches, I encourage you to borrow from our mainline brothers and sisters, who typically incorporate children much better and more often than we do, adapting their examples for your particular contexts.  Does the future of the Church depend on it?  I don’t know, but is it at least somewhat possible that the great exodus of millennials from our churches (one article among 1.5M that popped up on a Google search) partly stems from their having been, every weekend for years, sequestered away to more kid-friendly digs, depriving them of the opportunity to acclimate to the sacred actions of their parents and grandparents in worship–to the extent that those same formative actions mean nothing to them now?  I don’t think it’s a ridiculous notion.

The Lord be with you as you consider utilizing children in worship!

Coming next week (Lord willing): Analyzing the worship set.

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Reflection #31 on Worship in the Contemporary American Church

This is post number 31 in a series of random reflections I have been amassing over the past couple of years since retiring from steady, local-church, “weekend warrior” worship ministry.  These ruminations are in no particular order, and they vary in significance.  I welcome discussion on any of them.

Reflection #31: With so many presentational aspects of contemporary American worship drawing cues from pop and rock music concerts, lighting can really help or really hurt the cause of corporate worship.

As I have mentioned before, I enjoy introducing significant authors in this blog.  Today’s 71XECQ1nE+L._US230_special find is Tex Sample, a professor emeritus at St. Paul School of Theology in Kansas City.  A former student recommended his fascinating The Spectacle of Worship in a Wired World to me, and I used it as a text for a while in one of my worship classes.  Subtitled Electronic Culture and the Gathered People of God, the entire book is eye-opening (and, since it was written 20 years ago, prophetic in a Brave New World sort of way), but chapter 3, in particular, “Sound as Beat,” should be required reading for every worship leader where having a healthy respect for the power of sound, especially rhythm, is concerned.

Although Spectacle is primarily focused on all things audio, Sample does have a paragraph on the symbiotic nature of sound and light in performance.  One of his theses is that contemporary worship has become an “electronic spectacle”; he uses this phrase in value-neutral terms, however, and attempts to bring clarity and understanding, not judgment and curmudgeonly condemnation.  The following gives you a good sense of how he approaches his subject matter:

A number of writers . . . note that sound “enters” us in a way that the visual cannot.  I believe this now has shifted so that the percussive character of light now accompanying sound takes on a role and importance it has not had before. . . . Light has come to take on something like the character of sound.  In this connection, compare the place volume and light now have within much popular music, especially in concert.  In electronic spectacles beat “enters” one’s body.  You can actually feel the vibration against your skin, muscle, and bone.  Changes, however, in visualization now provide a parallel result with the visual.  You cannot simply close your eyes and block out the stimulation.  The detonations of light penetrate eyelids and percussively illuminate the arena around you.  Our capacity to shut out the visual, should one want to, has become more limited.

This light augments music and gives it a multi-sensory character of a kind it has not had prior to electronic culture.  A practitioner as sophisticated as Mickey Hart [longtime drummer for the Grateful Dead] says that he is “synesthetic, which means I see sounds and hear images.”

I confess I am not a lighting guy.  I know good (and bad) lighting in worship services when I see it, but I am not the one to give suggestions to the light crew for anything specific.  That said, here are some very general principles that worship leaders might consider re: the lights they use in corporate worship gatherings:

Less is more.  In the same way that lightning-quick changes on the video monitor have the potential to overwhelm the senses (do we really need as many camera angles as the networks use for NFL games to capture the essence of our worship band’s efforts?), so too do rapid light cues.  One general lighting pattern per song should suffice, unless there is a dramatic shift in the feel of the song two-thirds of the way through.  Changing the cues subtly, with slow fades, also helps immensely.

For congregational singing, being able to see fellow parishioners singing aids the corporate worship.  Singing passionately with other believers (and being able to watch them do so) paradoxically promotes two polar experiences.  First, it reinforces that corporate worship is corporate–something the Body of Christ does together, that can’t be done in isolation, that is crucial to our corporate spiritual formation as the Church.  Second, it encourages us in our personal worship, both in that very moment in the midst of the worship set (where so-called vertical and horizontal worship merge) and also in our private worship times outside of the walls of the local church (i.e., our personal spiritual formation).  Hence, leave enough lighting in the house to allow this to happen.  (This also allows astute worship leaders a chance to read congregational response cues, which sometimes can be helpful–although we always need to be careful in making significant assessments based on the outward behaviors of our worshipers.  Both congregants who appear fully engaged and completely disengaged in worship might or might not be.)

999961The lighting director’s version of the Hippocratic Oath says, “First, do not distract.”  Good worship leaders know that any oohing and aahing that emanates from the congregation needs to be in response to truths about God, not flashy light cues (or anything else, like guitar solos, we do in worship).  At all costs, we want to eschew that which might, in the words of Trinity Evangelical Divinity School Professor D.A. Carson in Worship by the Book, tempt us to “worship the worship” in any way.

The Lord be with you as you seek to discern the best strategies for utilizing lighting to enhance your worship services.

Coming next week (Lord willing): children in worship.




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Reflection #30 on Worship in the Contemporary American Church

This is post number 30 in a series of random reflections I have been amassing over the past couple of years since retiring from steady, local-church, “weekend warrior” worship ministry.  These ruminations are in no particular order, and they vary in significance.  I welcome discussion on any of them.

Reflection #30: My casual observation (admittedly biased) suggests there’s a slew of worship leaders serving contemporary churches who would benefit from some worship education.

Yes, you would suspect someone with a doctorate in worship studies, who teaches CWPA Demoss Stacked FC Logo PRINTworship at the college level, to hold the above opinion.  That doesn’t mean it’s not accurate–especially when there are churches advertising for worship leaders using the following rhetoric (quoted verbatim, without edits, from a job-search website a former student of mine sent to me):

Are you . . .

. . . Part hipster, part redneck and have strong musical skills with a guitar?

. . . Of the rare breed of creatives who is organized and efficient?

. . . An excellent communicator even when music is not playing?

. . . A multi-tasking leader who is also a team player?

. . . A person that even before you have your coffee you still have high energy, strong interpersonal skills, and a positive attitude?

. . . A Jesus-lovin’, Worship-leadin’, team builder who is self-motivated to accomplish the Great Commission with excellence?

If so, you might be perfect for our church!

To be sure, most of the above is not unreasonable to ask of worship leaders, but where are the questions indicating an appreciation of biblical, historical, and theological understandings of worship?  Where are the questions about contextualizing worship for the specific worshiping community in question here?  Where is there any sense that being able to speak to anything in this paragraph is of any importance to this church?  Certainly not in the follow-up instructions (again, taken verbatim):

Please submit your resume along with a link of you leading worship (i.e., YouTube, Vimeo).  Without a video of you leading worship we have no idea of your worship style or skill set, so you will not be considered for the position.

Also, tell us your favorite beverage and who your worship style resembles?

Granted, this is an extreme example, but skim through the listings on a job-ops website like Slingshot, and you’ll see a lot of talk about vision casting, team building, and band leading, but you won’t come across much related to having a firm command of what Scripture says about worship, of how 20 centuries of Christians have worshiped corporately (and what that means to believers today), or of why there is benefit in thinking theologically about Christian worship.

“So what?” some might ask.  “Our worship leader is passionate about Jesus, leads the band well, and chooses songs we like to sing.  Everyone leaves our services talking about how great the worship was.  [Insert side soapbox discussion of defining worship as congregational singing.]  What could Judson University, where you teach, or any other Christian school, possibly provide our worship leader that s/he doesn’t already have?”

Let me respond in this manner.  When I was a boy, I became a pretty proficient model-airplane builder.  I was meticulous, I followed the directions explicitly, and the end result looked an awful lot like the picture on the box.  But based on my ability to make model airplanes, I would never in a million years walk into Boeing’s offices and put myself forward as a candidate for a job.  I balance our family’s checkbook every single month.  At the end of the process I have resolved every issue so that the debits are accounted for and the credits are in their proper place.  But based on my successfully balancing my checkbook each month, I would be insane to go to an accounting firm and ask for a job as a CPA.

Engineers go to engineering school.  Accountants go to business school.  Why does the contemporary American Church, as a general rule, act as if there is little merit in worship leaders going to worship school? 

Does this mean every current worship leader without a degree in worship is serving the Church poorly and should quit immediately and go get a degree (or an advanced degree) in worship?  Of course not.  But I would suggest, humbly, that those churches that have hired worship leaders who do not have specific training in the biblical foundations, historical precedents, and theological convictions of worship make sure they provide funds for their worship leaders to pursue extra training on a regular basis.  Worship Leader magazine promotes the National Worship Leader Conference every May; this year’s conference is in a week.  LifeWay Worship just did its WorshipLife gathering in California last week and will be in Gatlinburg in June.  Calvin College’s Institute of Christian Worship hosts its Worship Symposium every January.  Many traditional denominations and national church congregations offer their own specific gatherings for worship instruction (e.g., Vineyard’s School of Worship). There are scads of opportunities to hone your skills and increase your understanding.

Worship leaders–even those with degrees in worship–we never have it completely figured out.  Do yourselves and your congregations a favor and try to get some worship education once or twice a year.  And high school students feeling the call to lead God’s people in worship, consider joining us at Judson University’s Demoss Center for Worship in the Performing Arts!

The Lord be with you!

Coming next week (Lord willing): Lighting for contemporary worship.



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