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Transcript of Presentation (slide 1) Presiding at Communion in a Contemporary Service Before getting to the specific topic of presiding at communion in a contemporary service, allow me to do something that I think will help our discussion and time together. Let me take a look at the word “ethos” and then apply it to this activity we call “worship.” Please be patient for just a few minutes and the relevance of everything to our topic today will become apparent. In addition, I ask for your patience for me to answer your specific questions. I will do so. (slide 2) Here is a dictionary definition for the word “ethos”: ethos is the distinguishing character, sentiments, moral nature, or guiding beliefs of a person, group, or institution. If I would try to summarize this definition, (slide 3) here’s how I would do so: it’s the what and why of how something or someone exists and acts. Thus, an ethos is the defining marks in terms of perspective and practices. As you can see in the dictionary definition, a person, a group, or an institution can have an ethos. (slide 4) And, according to worship historian James White, a way of worship can have an ethos, too. As White was working on a scheme to label and distinguish different ways of worship among Protestants, “ethos” is the term he settled on to point to what’s at the heart of a distinctive way of worship. A distinctive tradition of worship, according to White, has a “dominant ethos” that characterizes it. By that he wants to point to the core character, sentiments, and guiding beliefs of a way of worship. It’s not the less important things at the edges of a way of worship that define it, White would say, but the most important answers to the questions of (slide 5) what, why, and how of a way of worship that define it and make it distinctive. It is the strongest and most important aspects of a way of worship’s central perspective and practices that define it. Although James White never applied this notion of a worship ethos to contemporary worship, I want to start by doing exactly that. I want to start here—by defining the ethos of contemporary worship—because I think (slide 6) it is important to understand what’s central, defining, and common about contemporary worship in order to determine how to do Communion in a way that is fitting. Think of it as a little bit like going to shop for clothes. If you don’t know what size body you have, you won’t know what size clothes will be a good fit. (slide 7) The clothes either won’t fitor you’ll just decide to go without and be naked. For the sake of modesty I won’t show a slide of someone not wearing clothes. And so, let me ask: (slide 8) what is the ethos of contemporary worship? Let us spend a few minutes answering that question so we can then contemplate what the best fit is for Communion in a contemporary service. (slide 9) I always like to have a road map whenever I am taking a car trip. For those of you who have the same sort of desire, before I do anything else, allow me to lay out the map for my whole presentation. As I have already mentioned, we will first consider the ethos of contemporary worship. We will then take a look at classic features of Communion in order to gain perspective of what the essential things are we need to find a way to do in a fitting manner in contemporary worship. I will then discuss particular practices that allow us to do those things of the Lord’s Supper in a contemporary style. We will then consider your pastoral preparation in order to be able to do those things fittingly. For those of you who like acronyms, let us call our agenda for today the (slide 10) “EPPP” approach: ethos, 1 perspective, practices, and preparation. We will conclude with an extended time for questions and answers. And so, let me get back to the main discussion. (slide 11) What is the ethos of contemporary worship? What makes it “contemporary worship”? I will identify 14 elements of a “distinguishing character, sentiments, moral nature, or guiding beliefs” of contemporary worship. The first defining element will surprise no one: (slide 12) it is musical. Music is the foundational underlay for the whole service. (animation) Music is the tablecloth upon which everything else is set in a contemporary service. Indeed, apart from the sermon itself, music is pervasive throughout the entire service, even during much of the spoken praying. If you have been to a contemporary service, you will not be surprised that this is the first element I have highlighted in the ethos of this way of worship. Most importantly, music is connected to worshipers’ experience of God, which brings me to the second defining element: a defining theological tension. (slide 13) Specifically, the power in contemporary services arises from a theological tension found in the overlap behind the articulated theology and the expectation for experience. The theology articulated over and over is one of transcendence: God is holy and mighty. The expectation of experience is the opposite; the expectation and experience is one of imminence: God is here. This seeming incongruity between transcendence and imminence is where I think the power that drives contemporary worship comes from. The One who is overwhelmingly beyond all things, the Creator of all, “mighty to save,” is the One who is experienced right here and now. Being transcendent does not negate being imminent. That theological tension creates among contemporary worshipers an expectation of actual experienced encounter with God in worship. To help facilitate worshipers being aware of God’s presence, contemporary worship services usually stress having good flow in how things are done. (slide 14) This emphasis on good flow is the third element in the ethos of contemporary worship. Rather than a stop-and-go jerkiness to how things are done, contemporary worship seeks to flow smoothly from one act of worship to the next, from one song to the next. Obvious gaps and dead time are to be avoided. The fourth defining element deals with the sense of time and its management in contemporary worship. (slide 15) Time in contemporary services is circular and cyclical. Perhaps meandering is a good word. A traditional service has a different sense of time. In a traditional service we manage time in a sequential manner in which the first act of worship is followed by the second act of worship which is followed by the third act of worship and so forth. This even applies to the songs of traditional worship: the hymns. Verse one is followed by verse two which is followed by verse three and so forth. Contemporary worship operates differently. Time in a contemporary service meanders; it circles back; it is cyclical. Let us sing that chorus one more time, this time dropping out all instruments except for the drums. Wait, that went so well and deepened our experience of God’s presence that let us sing it again, dropping out even the drums. Oh, we are in God’s presence now. Let me strum the song’s chord progression softly on my guitar while we all stand silently in the presence of God. Here is the difference in time in traditional and contemporary services. (slide 16) Time in a traditional service is like the PIE or, at least, Bukit Timah road. It is a major thoroughfare that goes fast and straight. You get on it and go. Wait, we just passed the fast food restaurant I wanted to stop at. Do not worry. There will be another one in just a little bit. (slide 17) Time in a contemporary service is like 2 the paths in Singapore’s National Orchard Garden. You get on them and wander. (animation) You can almost lose yourself on them. Of course, the flowers are beautiful and so, who cares? That is the point in a contemporary service. God is beautiful and wonderful and so who cares how we keep circling back to contemplate him. This sense of time as circular or cyclical is found constantly through the practices of contemporary worship. Since God is worshiped and experienced through an upward spiral, the performance songs and even the manner of spoken prayers tend to have this looping aspect. Put simply, speech in contemporary worship—whether sung or spoken—tends to use fewer words but said multiple times. (slide 18) What keeps this from getting redundant or boring is the fifth aspect of the ethos of contemporary worship: the propensity for layering, that is, doing more than one thing at a time. It is quite appropriate to have more than one thing happening. Thus, instrumentalists will keep playing even while the worship leader prays over the top of the music. Or worshipers will be asked to pray by themselves or in small groups even as someone on the platform prays over the entire congregation. Or it is entirely appropriate—even presumed—for there to be physical movement and gesture during singing and praying. If you have been in very many contemporary services, you are likely to have seen the posture that is so prevalent that it has become the default image for this way of worship. (slide 19) I am talking about the fully engaged worshiper with hands raised in the air. That image is associated with the sixth element of the ethos of contemporary worship: (slide 20) intensity and passion.
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