June 30, 2006

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Tradition: From Current Local to Historic Global It often seems that tradition is in the eyes of the beholder. A friend visited for a while with our large suburban congregation and suggested that what she discovered was a heritage of worship that was part town hall meeting, part local talent show, and part lecture series. Perhaps there are other congregations whose Ordo follows in a similar path. As pastor of the congregation for a little over two years, I have been faced with a number of questions related to local tradition. Making appeals to the great traditions of the church and faith don’t carry much freight for people who mark tradition according to what their parents taught them or what the last great preacher suggested. For large churches, change often comes slowly with much conversation – especially if change is rare and sometimes has been disastrous. Bearing this in mind, we have created safe spaces for conversations about worship. The conversation was structured by a graduate student we engaged for the purpose of exploration in small group and one-on-one interviews. As you might imagine, our conversations about worship were all over the map. We discovered yearnings amongst some for dimensions of worship that we did not offer at the time our questions were asked. In large measure, those expressed yearnings related to a sense of emotion and involvement that some felt was lacking in our more traditional church setting. So we decided to create some space for innovation. We are currently in the process of adding a new service of worship. The idea of adding an alternate worship service is nothing new. What is new (thus far) is the cooperative spirit being shared as we progress. This spirit is the outcome of much communication in many different forms. Since we began the process with an open conversation, the continuing development of new worship has become a shared conversation in meaning and problem-solving for the congregation. A friend is joining us in a few weeks to offer a worship service that demonstrates for the congregation the way that we can add a “contemporary” feel while also rediscovering the riches of sacramental practice. I suppose this is a small move toward "emerging worship." Learning to dance in large churches is, as some have coined the phrase, like waltzing a gorilla – so small steps are alright. One purpose of our “trial” worship service is to expand a conversation about experience, meaning, and tradition. One small thing we will do on that day is outlined in an idea you might try (listed in the ritual section - “Wade by the Water”). This is an example of the “small steps” I named above. Ultimately, exploration of tradition in local context relates to the relational character of ministry. It’s been my experience that time and trust open pathways for conversation and innovation. It also has been my experience that larger numbers of people require larger amounts of time for conversation about any change. When we create avenues for trust and conversation in...
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Praying Together In some worshipping traditions, the "prayers of the people" are anything but. The people don't do much praying at all-- they mostly endure the sincere but longish monologic ramblings of a pastor. Those congregations who practice a bidding prayer fare a bit better, but their responses ("Hear our prayer, O Lord") can sometimes become dry and rote rather than heartfelt affirmation. Here is one suggestion for addressing these deficiencies while accomplishing a number of ancillary purposes: 1) increasing congregational participation in the prayers of the people; 2) letting the prayer's shape be suggested by the prayerbook of God's people -- the Psalms; 3) making room within the prayer not only for speaking, but for listening to God's voice. More details after the jump. At the appropriate point in the service, a leader/liturgist introduces the prayers of the people with words that connect with the theme of the sermon and perhaps the service itself. For example, if the service was based on the readings for Proper 7, year B of the Revised Common Lectionary (Jesus stilling the storm and associated texts), the leader might use words like these: “The scriptures tell us that Christ has the power to calm the storms of our lives, and rescue us in trouble. In that confidence and hope, let us pray together…” Then the congregation, led by musicians and pehaps a cantor, sings through a short and appropriate ostinato refrain. For this subject, I might choose Calm to the Waves (Text by Mary Louise Bringle, Tune by Thomas Pavlechko; found in the ELCA's Renewing Worship #263). The congregation sings the refrain twice. Then, while the music continues underneath, a second leader/liturgist reads the first three verses of Psalm 107: “O give thanks to the Lord for he is good; for his steadfast love endures forever. Let the redeemed of the Lord say so, those he redeemed from trouble and gathered in from the lands, from the east and from the west, from the north and from the south” (NRSV). The first liturgist (or pastor) follows this with extemporaneous prayers of thanksgiving for God’s goodness – especially occasions where God’s power was exercised in love on behalf of those in the congregation, to rescue them from trouble. The congregation sings the refrain again. A liturgist (perhaps a different one) speaks verses 23-30 of Ps. 107. These verses should be read very slowly, letting the congregation feel the weight of their lament. The praying liturgist/pastor offers prayers identifying the storms and troubles, and prays specifically for rescue. The congregation sings the refrain again. A third liturgist reads vv. 31-32 of Ps. 107 The pastor/liturgist concludes the prayers of the people with thanksgiving – in advance – for God’s healing, love, and compassion. The congregation sings the refrain twice to conclude.

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