Fuzz Kitto, Sydney-based consultant and international speaker, has teamed up with The Work of the People and To Be Told to produce a series of film clips on Christian faith.
Worship and Mission
It’s not about making worship more exciting. It’s more about connecting worship with an all-week lifestyle of mission. In the past I’ve been involved in introducing new technologies for worship, including the visuals Fuzz talks about. But I strongly relate to the questions Fuzz raises here.
The Work of the People
Does your theology come from a system or from Jesus?
I spent Saturday and Sunday afternoons of the Forge Grassroots Festival based at the UCA Hub in Little Collins Street, Melbourne. Cheryl Lawrie (of [hold :: this space]) (right below), Sam Charlesworth (middle) and Blythe Toll (left below) worked with a team to transform a corporate car park into Holy Ground : : Holy City. I was there to talk with interested people about alternatives to standard models of worship - a conversation deeply enhanced by the environment in which we met.
The burning bush/sacred ground experience of Moses was juxtaposed with the glimpses of God’s redeeming, transforming, hope-giving presence in the cities. iPods hanging from the ceiling showed video clips of the Tianenmen Square protester, the monks protests in Burma, and the destruction of the Berlin Wall. Around the walls and ceilings were projected films and photographs of pedestrian traffic in Melbourne. This was an invitation to explore the small clues to life, including the nature of concrete, cigarette butts and shoes.
In the middle was a space surrounded by security tape, with the words “Do Not Enter”, alongside phrases connecting the sacred ground experience of Moses with our experience.
Out on the wall outside was a chalk outline of the cityscape, with the words “New Earth”, and the invitation to dream of a future life for the city.
Today’s Q Weekend magazine, an insert in Brisbane’s Courier Mail, features a story on house churches by Will Storr.
Will introduces readers to the house church movement through the eyes of Sarah Williams at Jahworks in Doveton, Melbourne (ex Salvation Army), Bessie Pereira, Oikos House Church Network, Dave Andrews at Waiters Union, members of Pacific Parks Uniting on the Gold Coast, Pathway in Brisbane, and a group meeting in Cloncurry. There’s a photograph from one of the Coomera Baptist house churches on the Gold Coast.
Will sums up the house church movement with the common hallmarks of being decentralised, self-funded and unadvertised, meeting on a Sunday or Thursday, sitting in a circle, being leaderless, having a prickly dislike of preaching, a loose conversational program of worship usually involving a meal, considering their entire lives to be an act of “church”, and acts of charity and social justice to be an essential element of their Christianity. He says they’re often the subject of persecution from the inhabitants of what they like to call “pointy buildings”.
It’s a risky thing talking to a reporter knowing that only small parts of your conversation will end up in the article, sandwiched by fashion advertisements linked with the new David Jones store in Brisbane. The section of the article that focuses on our house group shows us as a group who focus on conversation, risking hints of heresy and intimate enough to reveal deep hurts and differences. Suggesting that I started the group as part of my Vision for Mission investigation into new forms of worship doesn’t quite do justice to the team with whom Ennis and I are working. For some of us, we are able to express our membership of the Uniting Church in the house church setting. It’s not an either/or situation.
The Waiters Union is described as Dave Andrews’ house church - which again over simplifies a network of people who wouldn’t fit into the house church framework.
‘Houses of the holy’ is a colourful article, with vivid stories, a critique of institutional Christianity since Constantine, showing awareness of the diversity found in the house church movement. Will, a freelance writer from the UK, is known for his book, Will Storr versus The Supernatural, a John Safran-style exploration of the ghost busting industry. Photography is by Russell Shakespeare, on the Gold Coast.
A discussion list (Theology and Worship) in the Uniting Church is currently discussing cafe worship style. Here’s 12 pointers I posted today. I’m aware that the recommendations here fly in the face of what is accepted as theologically acceptable worship. But my contention is that much of our preciousness about order of worship is based not on theology but on setting.
1. Visit popular cafes to explore best practice ambience.
2. Communal singing works best when people are standing close enough to each other to hear other voices. It doesn’t work well when people are sitting around tables or at a bar (or scattered around a church building for that matter). For that reason I’ve preferred to either drop the singing or make it a time when we get together around the piano like a choir. Communal singing means more when people have had a shared experience - and so I prefer to schedule it at the end rather than the beginning.
3. Up front teaching without dialogue works best in lecture theatre settings. So what works best in the cafe or restaurant setting? Eating, conversation, casual reading.
4. People come and go in cafes and restaurants, not all at the same time. So I’ve allowed a good 15 to 30 minutes at the beginning to allow for the development of conversation, the enjoyment of food and drink. Likewise - I like to allow the same kind of time at the end.
5. After we’re warmed up we might then introduce a fresh conversation starter - whether that be a Nooma DVD, a music video clip, a drama or dramatic reading of Scripture, a real-life story interview or a clip from a movie.
6. Look around the well established cafe and you’ll find newspapers and magazines, maybe wireless internet access, table activities for kids, and perhaps arty advertising postcards. I’ve put the Sunday newspaper on the tables to allow for introversion time as well as conversation starters later. In some cases we’ve put newsprint (butchers paper) on the tables with felt pens and invited people to doodle. Or we’ve put out activity sheets.
7. In some cases we’ve invited each table to contribute to the worship by preparing a prayer or dramatic Bible reading.
8. In one setting we divided into interest groups part way through - the craft group, the prayer group, the deep and meaningful discussion group, the music group, the kick a ball around outside group.
9. Clarify the contract. People usually expect ‘church’ to fit certain criteria - starting and finishing time, teaching from the front, singing at the start etc. So right at the beginning - for those who are gathered ready to go, I’ve learnt to explain how the next 60 to 90 minutes will proceed and why.
10. Consider meeting outside the usual church environment. The typical church building (even if it has movable chairs) elicits expectations of what church is like. Meeting in a hall, cafe, restaurant or bar frees that up.
11. Get some decent food and drink. It doesn’t have to be coffee. Quality juices, herbal teas, soft drinks, water, along with nibbles make all the difference.
12. Consider meeting less often. Doing cafe church can be a bit draining on the financial and time budget.
Sally Morgenthaler, well known for her book Worship Evangelism and her web site, Sacaramentis, has published an article in the latest edition of Next Wave E-Zine, originally published with Rev! Magazine in June.
Sally’s books, articles and seminars have helped thousands of churches to develop seeker-friendly approaches to worship. But she is now distancing herself from the worship-focused culture that has developed as a result.
“In the mid-90s, the community church section in the yellow pages was awash with self-conscious logos and catchy taglines, all competing with each other for that upwardly mobile, savvy church shopper. Strip malls and school gyms were bursting with “churches-on-wheels”: shiny-faced set-up crews towing two-wheeled storage trailers, each chock full of sound equipment, Plexiglas podiums, informational handouts, plastic plants, name tags, and nursery toys.
But by 1998 something had shifted. The set-up crews weren’t looking quite as fresh as they once were. Why would they, playing “portable church” 52 weeks a year, year after hopeful year? Of course, they were waiting for the “promised land” — the gleaming megaplex their pastor had envisioned on those 20 farm acres south of town. The savviest start-ups reached that promised land. Most did not. By 2000 there were only a few trailers backing up to warehouse doors. The start-ups had thinned out. It was as if the “if we build it, they will come” game had suddenly grown stale. Like last year’s action toy, the bright outfits, plastic plants, oozy choruses, and pink-shirts-with-Dockers-slacks went into culture’s garage sale bin. Contemporary church plants that hadn’t reached critical mass (300 to 400) by the end of the ’90s were in deep trouble.”
Sally is concerned that most worship settings engaging in the seeker-friendly approach avoid any hint of sadness, anger or despair. Even more worrying is the tendency to pour so much energy into developing dynamic worship that members are too exhausted to spend time with people in their community. When all’s said and done, the reality is that most celebratory worship is focused on the inner world of believers rather than engaging with the everyday reality of living in the world in which God has placed us.
I heard Brett Swann from Springfield Community Oasis (Church of Christ) speaking on Friday night, talking about a new church plant in which worship services went low-tech, using canned music and dialogue rather than up-front band and speaker. It was counter-cultural for Brett and his team. But two years later the church has runs on the board for community engagement with the Christian gospel.
Years ago I dabbled with a similar approach, occasionally moving an evening worship service away from an up-front focus. The feedback was interesting. A significant portion of attenders were disturbed - ostensibly because they didn’t believe they were worshiping any longer. One visitor was honest with me. “We come to this church because there’s a good band. And when there isn’t we feel as though we’ve been deprived of the good experience we were expecting”.
Stepping away from ‘worship evangelism’ is not necessarily a step into mediocrity or irrelevance. If anything, it’s an opportunity to rethink the level of energy required to create an gathering that will be sustainable, effective (in strengthening worshiping witnessing and serving disciples of Jesus) and good news for the community.
Doctor Who is being featured in a worship service held in Cardiff on Sunday September 23, near the site of the fictional rift in time. Worshippers are being invited to compare a Time Lord with the Lord of Time during a eucharistic service.
Taste is a new cafe style worship experience for young people in Cardiff, part of the Anglican-sponsored Enter the Mystery experience. Teenagers and young people in their early 20s are being targeted for the “cafe-style” Communion service, with music and video clips from the hit series, at St Paul’s Church in Grangetown, Cardiff.
The Anglican church was used as a location two years ago for the Father’s Day episode of the first series, in which a giant reaper creature attacked wedding guests at the church.
Fr Dean Atkins, youth officer with the Diocese of Llandaff and one of the organisers of the service, said: “The figure of Doctor Who is somebody who comes to save the world, almost a Messiah figure. In the series there are lots of references to salvation and the doctor being almost immortal. We are using the figure of Doctor Who as a parable of Christ. The language used in the series lends itself to exploring the Christian faith.”
He added: “Christ is a kind of cosmic figure as well if you like, somebody who does not travel through time but all eternity is found in him. He is a kind of encapsulation of the beginning and the end, in fact he existed before time began and he will exist when time ends.”
Parish priest Fr Ben Andrews said: “I love the series, and it has such a great following that we couldn’t resist doing something for young people on a Doctor Who theme. Lots of people think that young people are the future of the Church. This kind of event will show they are part of the church of the present and have an important part to play in its future. We are building on the past but always looking forward.”
See the story on the BBC site, including a streamed interview with Dean Atkins.
I taught a class on ‘emerging worship’ this morning, a part of a Trinity College course on Reformed and Evangelical Worship. See my notes from this time last year for a summary of the material from Sally Morgenthaler, Tex Sample, Dan Benedict and Craig Kennett Miller.
This time we also looked at reflections on alternative worship by Dan Kimball, in his book, Emerging Worship, in which he identifies ten common values in ‘emerging’ worship gatherings.
Move away from spectator type of gathering
Organic design
Sacred Space created for worship gathering
Multi-sensory approach
Freedom of movement
Different Focal Point
Revival of liturgy, ancient disciplines, Christian seasons, Jewish roots
Emphasis on prayer
Communion as central part
Jesus the centerpiece of worship
Dan is based at Vintage Church in Santa Cruz, California.
Brian talks about the trap many worship leaders find themselves in, trying to serve the needs of sophisticated consumers of worship products and prefabricated worship experiences.
He concludes that there’s a difference between propaganda and art. Art can be about telling the truth - even if it’s not pretty. Being honest about the ugliness of life can be a beautiful thing. But trying to make everything look pretty makes it look cheap.
I agree. But the most difficult art is supporting people in the transition from the safety of the ‘worship industry’ culture to the sometimes threatening environment of honest worship.
John Bell is going to be in Brisbane later this month, taking workshops on worship, spirituality and ecology for the Uniting Church. The workshops are open to anyone to attend. They should be good.
I have a lot of time for John. The Wild Goose songs have been a staple for me ever since I encountered them in my theological education days in Dunedin, back in 1989. It was a welcome relief to find words that were both poetic and real, most with tunes that could be sung easily. Being raised on traditional Scottish folk music, the Iona Community music connected with me deeply.
John’s teaching style is highly participatory. No PowerPoint. No need for accompaniment. Just voices and conversation.
Details at the TURN blog (Theological Understandings and Reflections).
Forge Mission Training Network held its second national Australian summit this last weekend.
I flew in to Melbourne from Brisbane on Friday night, so only got into The Factory (Mitcham Baptist) in time to hear Sons of Korah performing. I missed Alan Hirsch introducing the conference and Mike Frost’s keynote address on dirt and soil. Alan and Deb are off to the western coast of the United States for a few years, sponsored by CRM to resource the missional church scene there.
More on Mike’s book, Exiles, and Alan’s book, The Forgotten Ways, in later posts…
Brian McLaren provided an inspiring and gracious challenge to the churches of the 21st Century, helping us recognise the key narratives found in humanity, such as domination, victim, shame, economic bargaining and withdrawal. Each of these approaches, Brian explained, can be found in the setting in which Jesus operated. So what does the alternative look like? Brian gave us the beautiful story of an outdoor jazz concert in Sydney in which a young boy is joined by others as they celebrate life in music.
I was able to attend sessions led by Wolfgang Simson (hyperbolic metaphoric storyteller enthusiastic about small and effective missional communities), and Geoff Westlake (community developer in WA focusing on the concept of ‘ecclesia’ as community development council).
I enjoyed the session on theological issues for the ‘emerging church’ led by Stephen Said and Randy Edwards.
Stephen Said provided a challenging analysis of the theological strengths and flaws found in the renewal of missional church in Australia. Key themes (strengths) coming through are the connection of Missio Dei (the other-focused nature of God) with the local context, bridging the secular and sacred, recovery of kingdom ecclesiology, and the reminder that mission is integral to Christian community. Holes identified by Steven were in some ways about the same themes. We can too easily separate missional and incarnational. With our ‘can-do’ focus on method we’re still missing out on the Spirit’s role in mission. The Holy Spirit’s work was rediscovered by many churches during the charismatic renewal days but for many there’s not much awareness of the Holy Spirit working outside the worship service. We’re still separating evangelism from social justice. In Australia we tend to have a suspicion of philosophy. We’re too easily caught up in the prevailing consumerist metanarrative of our time - addiction to the collection of experiences.
Another helpful observation in the theology elective, made by Randy Edwards I think, was that we have been over-valuing leadership. It’s almost as if everyone must be in a leadership position of some sort. “You’re not fulfilling your potential unless you’re influencing someone else.”
Here’s another quote from Randy Edwards that stuck with me…. “Protestants don’t know how to give. They only know how to invest”. This was in response to the observation that experimental groups are jettisoned when it appears as though they are not producing high numbers of church members. Permission to achieve is not the same as permission to try and fail.
I attended an all-too-brief interactive panel focusing on consumerism and faith. We could have spent the whole weekend unpacking this subject. Unfortunately we had less than an hour. I was reminded by Dave Andrews (earthy radical discipleship sage) that bold claims to be bucking the trend are revealed as posturing when we compare our incomes and lifestyles with those living in the seventy percent of the world’s population.
Darryl Gardiner, fellow Kiwi bald guy from Wellington, lightened up the atmosphere with his humorous but gritty introduction of the “Dirty Christ”, the one who was born in an earthy stable. Darryl’s carrying on the tradition of Barry Crump, NZ author, with his exploration of “bastards I have met”.
Saturday evening finished with the delightful comedic and insightful poetry of Cameron Semmens, the author of 26 Tales from the Testaments - alliterated Bible passages in every letter of the alphabet.
I must admit I spent most of Sunday in conversation with various people, missing many of the sessions and workshops. I did get to Brian McLaren’s reflections on what we can learn from Emerging Church movement in the United States. This wasn’t one of those “it’s all happening in America” workshops. It was helpful to hear about what other people are learning through trial and error, bitter criticism and collaboration across denominations.
It’s always interesting to hear the the Presbyterian, Methodist, Episcopalian and United Church of Christ described as the ‘liberal’ denominations. I heard one of the presenters at Forge introduce himself as the pastor of an “Evangelical Uniting” church. Clearly for some it is really important to be known and regarded as “Evangelical”. It helps people know what you believe, I guess. The problem is that people who see things differently just become “liberal”. I think we need to upskill in our capacity to relate to Christians who come from different places.
I must say it was refreshing to be part of, and on the edge of, a movement that is morphing. Social justice, concern for the environment, and an honest re-exploration of the Christian gospel, were all included in an agenda in which there was room for ranters, story tellers, poets, evangelists, coffee-makers, conversationalists, multi-media artists and musicians. Forge, like the rest of the Australian church, continues to struggle with the gender balance of its speakers and facilitators. Speaking of facilitators, we could have done with less content and more time to process in small groups.
As with the first Forge Dangerous Stories summit, we didn’t start each session with a time of ‘praise and worship’. I wasn’t sorry about that, though I do enjoy the occasional bit of God-focused “Christian karaoke”. I’d like to see the re-emergence of corporate singing in this kind of environment, modelling some of the broad missional themes being explored by Forge. Another time, another place…
Duncan Macleod posts on life, faith and culture in Australia, drawing from his involvement in the creative industry, the Uniting Church, the blogosphere, generational research, the emerging church and life on the Gold Coast.
Sally Morgenthaler, well known for her book Worship Evangelism and her web site, Sacaramentis, has published an article in the latest edition of 
John Bell is going to be in Brisbane later this month, taking workshops on worship, spirituality and ecology for the Uniting Church. The workshops are open to anyone to attend. They should be good.
I flew in to Melbourne from Brisbane on Friday night, so only got into The Factory (
