What do you do with children in worship?

Practical Ideas for Education and Training

Scene 1

The rocker slowly creaks back and forth in hypnotic tranquility. The young mother has been at it for a few minutes, though it feels like hours. Why won’t sweet Sofia settle down? In what could be a frantic moment in her first child’s first day at home, an unexpected calm settles in. Suddenly, this frantic moment has become a profound moment, one no lullaby could ever touch. The words come out in quiet chant: “Lord, have mercy. Christ, have mercy. Lord, have mercy.” The mother recalls that her help in her new vocation will come from Christ himself. Without thinking, she starts into a new “lullaby”: “Glory to God in the highest and peace to his people on earth.” By the time she gets to “O Christ, Lamb of God, you take away the sin of the world,” she is not sure whether she or the baby will better sleep in heavenly peace that night.

Fast forward two years. Another profound moment. This mother had been joyfully smiling at little Sofia who clings to her favorite stuffed animal among the dozens in her room—a lamb. The mother has happily reported to her pastor how the young “soloist-to-be” runs around the living room shout-singing, “Holy, Holy, Holy!” She has reflected on her daughter’s ever-so-brief pauses from coloring during church to perk up when she hears the congregation singing Kyrie, eleison. But in this new profound moment she also has a moment of clarity. The memories of that first night home come flooding back, along with the last 24 months’ worth of liturgical lullabies and regular wrestling through worship. She suddenly gets it! Two years of catechesis, of faith formation in both home and church, have thoroughly shaped Sofia! As the lightbulb flashes in her mind like bright neon lights, she realizes that this symbiotic relationship of church and home will have eternal impact on her precious little one. Worshiping at home (and teaching about worship at home) is something her family will certainly not stop any time soon—the immediate and eternal blessings are far too rich!

Scene 2

A forklift would be needed to lift the parents’ jaws off the floor. They came for cute moments of pageantry, but they certainly got more than they bargained for. These two parents are among a half dozen preschool families new to the concept of church. It just “hasn’t been their thing” yet as they have sifted through the identity of their own personal truth. But they at least knew their kid needed a preschool that was safe and moral, so they chose the highly rated Lutheran one nearby. They were pleased with the first five months of school and were excited for the preschool Christmas service. After all, who could deny that little Tommy in his mini three-piece suit singing at a church would make one amazingly boast-worthy Instagram cover photo?

But the giddy excitement froze in time. If their iPad hadn’t filmed it, they wouldn’t have believed it even happened. This sweet little chorus erupted with preschool enthusiasm to belt out, “Nails, spear shall pierce him through, the cross he’ll bear for me, for you.” Say what? They were expecting to hear about a silent night or a little manger or perhaps “Merry Christmas” and “Here comes Santa Claus.” But this? It was shocking to see their little baby sing about another baby who would go on to die. They didn’t know what to say. That is…until three days later. Three days later they tried out the Christmas Eve candlelight service at the same Lutheran church. They marveled at little Tommy who was singing half the hymns from memory, hymns he learned during preschool song time! As the pastor then unwrapped the marvels and mystery of the incarnation that night, the parents shared a look that said, “This place is pretty special! Our whole family needs more of this!”

Scene 3

Ten kindergarteners solemnly process into a room, not coerced but definitely coached. Though the room is dimly lit and the one adult stands with a silent smile, they all know the routine. Each takes off their shoes. Four of them distribute mini-hymnals to the group. Three of them place a clean white cloth gently and neatly over a table situated perpendicular to three rows of chairs. The last three work with the adult to place candles on the table and carefully light them. Without prompting, they complete their tasks and file into their seats.

The adult begins, “In the name of the Father and of the Son and of the Holy Spirit.” The young children cross themselves and joyfully say, “Amen!” The leader continues, “Jesus Christ is the Light of the world.” They enthusiastically reply, “The Light no darkness can overcome.” Each child then lights their own little candle, gazing with wonder into the fire yet also remembering that their teacher told them how they were marked with the sign of the cross and given the light of Christ and resurrection at their baptisms.

As it turns out, sweet little Sofia and three-piece-suit Tommy are classmates in this Sunday School room. Sofia has been at the church since birth and has been learning worship “stuff” since night one in that rocking chair. Tommy was just baptized last year (shortly after that Christmas service) and is relatively new to worship outside of what he hears in preschool. His family has been in membership for five months. However, both of them are thoroughly enjoying this catechetical experience. For one month each year, their Sunday School takes a break from normal lessons for “worship training mode.” The children enter a room that is set up to be a mini sanctuary. They are taught to revere the presence of a holy God yet appreciate his grace allowing them to enter into his presence. They work together, almost like a mini-altar guild, to set up the worship space. Then they continue with a brief 30-minute service of sorts with a few sensory-filled rituals, hymns, songs of the liturgy, and a brief lesson based on the theme for that Sunday. They conclude with 20 minutes of activities related to the Sunday or the season.

This one-month intensive worship teaching and training each year has made little children very enthusiastic about worship.

What Sofia and Tommy have been experiencing is based on The Catechesis of the Good Shepherd. It’s an immersive worship experience for children designed by Sofia Cavaletti and patterned after Maria Montessori’s self-guided play theories. (Those with preschool ministries have likely heard of Montessori methods). The congregation has found that this one-month intensive worship teaching and training each year has made little children very enthusiastic about worship. The pastor has found that some of his 4-year-olds know more about worship than some of his 54-year-olds! Meanwhile, the parents have found both at home and church that their children are clearly the examples of faith and worship that Jesus once stated.

The Ideal: Partnership in Discipleship

Are such scenes even possible?

It would seem as though a wise first step in our congregations would be to follow in Luther’s steps (again!) and double down on families. Surveys strongly indicate that parents and children would benefit from more teaching and training regarding worship. But when presented with some test materials that could help in this matter, more than 75% of focus group parents indicated they would like more materials to help their family engage in worship. Our congregations seem to want help, too. The survey of WELS pastors indicated that 78% of them would be highly interested in materials that help teach and train parents to teach and train their children.

The first article in this series (July 2018) posed the question: What do you do with children in worship? In subsequent months we pondered parents’ struggles as culture has corroded and families have struggled. Pragmatic Westerners, of course, offer solutions to perceived problems. Thus, we reviewed things like children’s sermons, children’s church, Sunday school offered during worship, and other options. But each popular solution has weaknesses: keeping children occupied only for a few moments, or completely removing them from worship. Therefore, though Christian freedom allows various choices, not all may be beneficial or best.

Following this we turned to the Scriptures for both prescription and description. Prescribed were God’s commands about the vocation of parents who have primary responsibility for spiritual training. Also prescribed is God’s command for all to worship him. Though we may desire more detail on many accounts of public gatherings and worship, it is reasonable to assume that God’s people brought their children to worship.

Church history suggests the same. There is good evidence of children being incorporated into worship. The church fathers exhorted parents in their responsibilities—descriptions that again allow us to conclude that parents would bring even the youngest of children to worship. A brief survey of science also supported the value of all children being in worship. Children learn best by doing, from repetition, with their senses, and all of this especially when they are with their parents. Science suggests worship alongside parents is an ideal place for children.

Any solutions to improving ministry to and worship with children must focus on the parents.

Finally, it was noted that the problem is not really with the children. The problem is actually with the parents. Thus, any solutions to improving ministry to and worship with children must focus on the parents. Parents need teaching and training so that they in turn can teach and train their children. This is what the Church is called to do—to equip the saints for works of service within their vocations.

So, are the previously described scenes possible? Could the fictional and ideal become the factual and real? I believe they can when we work toward an ideal partnership between home, church, and school (where applicable).

The Home

Parents today often find themselves barely treading water in a vast ocean of information with waves of cultural influence crashing down on them. Thus, first and foremost, parents need to grab hold of their identity in Christ. When parents look for identity in their children, the children can become all-consuming idols that demand worldly focus. Parents who know their identity as children of God in Christ will understand the importance of fixing their hearts and minds on things above, not on earthly things—including their children. Furthermore, parents who are regularly taught their identity in Christ will grow to a fuller understanding of the importance of teaching children their identity in Christ, too.

When parents look for identity in their children, the children can become all-consuming idols that demand worldly focus.

Next, parents need teaching and training regarding how to parent. Simply being a parent does not equate with doing it well. Every Christian needs vocational catechesis, and parents are by no means an exception. It is best to start with teaching and training Scripture’s foundational principles about love, discipline, and physical and spiritual care for children. Then good and godly practical parenting strategies could be shared with parents. As they receive guidance in parenting at home, this will in turn help with their parenting in the pews.

Simply being a parent does not equate with doing it well.

Finally, parents need teaching and training regarding worship. Parents need to be reminded what worship is, whom God calls to worship him, why God’s people worship, and how they worship. When they better understand these truths, they will surely understand the importance of their children being in worship with them and the whole body of believers. As parents learn to understand and engage in worship themselves, they will better teach and train their children to do the same.

In order to accomplish these goals of teaching and training parents, it is wise for congregations to offer various educational and training opportunities. Bible studies on the topics of parenting, family life, worship, and more should be regular in the rotation. For those new to the church, pastors are wise to teach thoroughly about worship and children in worship already in Bible Information Class. Pastors can teach those with and without children what is expected of parents and children in worship. Additionally, pastors and church leaders can suggest or provide materials that facilitate home worship and that help teach and train both parents and their children. The more and the earlier children have the words and songs of worship (liturgy, hymns, psalms, etc.) in their hearts and on their lips in private worship, the better they will actively join with the full body in corporate worship.

The Church

But it’s not enough for parents and children to be taught and trained. While parents are in the trenches with the children, others sometimes criticize and complain. Congregations need education on the topic of children in worship.

While parents are in the trenches with the children, others sometimes criticize and complain.

Pastors and church leaders would do well to patiently and lovingly instruct on this issue. Rather than jumping into a practical solution fad—such as offering child care or Sunday School concurrent with worship—these leaders can teach the entire congregation what God says about worship, the Church, parenting, children, and the intersection of them all. Congregations always benefit from learning more about doctrine and practice. But they also do well to learn how to “make every effort to keep the unity of the Spirit through the body of peace.”

Loving instruction might mean having some difficult conversations. It might mean telling some elders that they need to be more patient with parents’ struggles and that their privilege in Christ is to be a loving part of the solution, not a part of the problem. Then again, loving instruction might mean a difficult conversation with a young family, telling them that sometimes they might need to step out with the baby a bit earlier. Their effort to be present in worship and train in worship is marvelous. But some days for tykes and toddlers are just plain rough. While members can be taught to be patient and loving on this issue, it’s helpful for parents to step out sometimes so that others can maintain focus in worship.

Finally, pastors and congregations can strategize ways to encourage and facilitate children worshiping. Could the Sunday school take a month off from Bible stories each year for worship teaching and training? Could a church implement during those weeks, or perhaps during a midweek study, The Catechesis of the Good Shepherd (described above)? Or might the worship folder provide clear and loving guidance about children and families? What about removing the “reserved pew” signs in back and encouraging families to sit up front where a child’s senses will be more engaged? How about using a children’s choir to sing a liturgical song or psalm refrains? How about an acolyte program…or a junior usher program…or kindergarteners joining adults to hand out the friendship registers during the offering? Congregations can explore many ways to bring children to the forefront and encourage their worship life as valued members of the body of Christ.

The School

For those who have preschools or schools, a quick word may be of use. Most WELS schools have a mission statement that includes the conviction that the school is an arm of the church and is a partner with parents. This certainly can remain true on this topic of children in worship!

Teachers can be encouraged to incorporate worship concepts into Bible stories. When teaching about John the Baptist, talk about the font, baptismal symbols in the church, and the sign of the cross. When teaching about Maundy Thursday, Good Friday, and Easter, talk about the precious Sacrament their parents joyfully receive as they commune with the risen Christ. When teaching the life of Christ, show how the songs of the Ordinary parallel the life of Christ. During quiet time in school preschool teachers can make clear the importance of quiet time in the pew as well.

Most schools, even preschools, have a hymnology curriculum or regular set of songs that are learned. The pastor can work with the teachers to ensure that children are learning the hymns sung most often in worship. Could liturgical songs or psalms also be part of this effort?

Speaking of the pastor and the school, what treasured moments are available in school chapel! It’s wise for the pastor to regularly lead chapel. Those are precious pastoral moments for a multitude of reasons. Pastors can use school chapel as a time to teach about worship, the liturgy, the Sacraments, the sanctuary, symbols, imagery, and more. The school is a priceless partner of both church and home!

Conclusion

“Yes, as God gives me strength.” It is truly a special moment in our worship life. Parents are beaming with smiles, barely containing their joy. As they gaze at their newborn, they know that as the water was poured onto the forehead, God himself poured open the floodgates of his grace and welcomed that child as his own with the gifts of forgiveness, life, and salvation. While the congregation looks and listens with shared joy, the pastor asks if they are willing to assist in whatever manner possible so that the child may remain a child of God until death. The people respond, “Yes, as God gives me strength.”

With those words the entire congregation pledges before God to “assist in whatever manner possible” so that child remains faithful until reception of the crown of life. Raising a Christian child is first and foremost the God-given responsibility of the parents. But they are not alone. The entire Christian Church works together to train children in the way they should go—both in faith and in worship.

May God fill us with his grace so that we abound in patience, love, diligence, and wisdom as we teach the next generation the praiseworthy deeds of the Lord. May God then fill us with joy to join those children to worship the Lord with gladness for our growth and his glory.

Written by Phil Huebner

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What do you do with children in worship?

Biblical perspectives

“If that happens, I’m leaving.” If Helen of Troy had a face that launched a thousand ships, this threat has launched a thousand conversations.

It happened so fast that I hardly knew how to react. One older council member was frustrated by the noise and activity of children during worship. He strongly suggested, “I think every child should be out of the sanctuary in a separate children’s service or Sunday school program.” With that Satan didn’t just put a foot in the door—he slammed it down and burst in SWAT-style. Sure enough, a younger parent councilman launched a return mortar: “If that happens, I’m leaving the church.”

And so our conundrum began. Satan found opportunity to push us toward obsession over the topic of children in church to the extent of some leaving the flock and other sheep wandering with wounds from the crossfire. Older members were angry, younger parents were hurt, and I was left in the middle trying to figure out, “What do you do with children in worship? What’s the best solution?”

Adults have been influenced by culture to segregate children to “age-appropriate” experiences.

Previous articles¹ have painted a picture of America today, a Pollack-ian abstraction that is hard to make sense of. Confusing problems are evident at the intersection of children, parents, and worship. Generational corrosion, the decline of the nuclear home, the struggle of parents to discipline their children, the post-Christian environment, and more contribute to the problems. Adults have been influenced by culture to segregate children to “age-appropriate” experiences as parents learn to have “others” care for their children. All these cultural complexities create vastly mixed experiences for many families in the pews on Sunday.

Following these philosophical meanderings, we considered how pragmatic Americans often look for solutions to problems. So too with this one. The second article reviewed current strategies and then shared a concluding thought from Paul’s wise words: “‘I have the right to do anything,’ you say—but not everything is beneficial. ‘I have the right to do anything’—but not everything is constructive.” We may have Christian freedom to make such choices. We may feel that these various solutions are ways to serve families better. But…what if some of these choices aren’t actually beneficial or constructive? What if some of these choices are actually detrimental or destructive, and we don’t realize it? What if some of these choices are contradictory to Scripture and to the history of the Church and even to recent insights into “best practice” nurturing of children in worship?

Back to the question: What do you do with children in church? This article, starting with Scripture, moves toward a clear and concrete answer.

Scripture on Children and Parents

As we trace through Scripture, we see throughout history that children were considered to be blessings. From God’s first command to be fruitful and multiply, the careful naming of children, to Psalms 127 and 139, to the women who lamented not being able to conceive—we clearly observe that children are blessed gifts from God.

However, with these little sinner-saints running around the house, parents have quite the job to do! And surely, God has charged them to embrace this high calling. Proverbs is replete with memorable quotes about parents disciplining children and children obeying parents. Perhaps the most famous parenting proverb is 22:6, “Train a child in the way he should go, and when he is old he will not turn from it.” The greatest responsibility of parents is to bring their children up in the ways of the Lord. Much of Scripture echoes this. We consider Moses’ parting words at the doorstep of the Promised Land, encouraging the people to teach the commands of God to their children and talk about them at home and on the road and at all times of the day. And Joshua’s charge to follow his example: “As for me and my house, we will serve the Lord.” Similarly, Psalm 78 poetically proclaims the importance of telling the next generation the praiseworthy deeds of the Lord.

Then there’s Jesus. It is not at all surprising that the compassionate Good Shepherd took time for even the littlest of lambs. We see Jesus bring a child to the center of the discussion as a living object lesson about greatness in the kingdom. We see Jesus welcome children joyfully as he indignantly rebukes his ignorant disciples. “Let the little children come to me!” he says, supporting parents who bring their children to him at any and every time. And who can forget Jesus’ sharp words about training children in the way they should go? So serious is the task of caring for the souls of children that a millstone around the neck in the middle of the sea is better than doing spiritual damage to a child.

This duty of disciplining and discipling children first and foremost is the responsibility of parents, and not someone else.

In summary then, Scripture is clear: a family consisting of two parents² with children is a foundational design of God for humanity. Those children are precious blessings—rich rewards from the God of grace. However, the vocation of parent is one to be taken seriously. There are many scriptural charges to all adults to help in raising children, especially in telling the next generation the praiseworthy deeds of our Savior God. Yet particularly clear is that this duty of disciplining and discipling children first and foremost is the responsibility of parents, and not someone else—contrary to current American practices.

Scripture on Children and Worship

Now that we have taken a flyover on children and parenting, we can circle the runway to land on Scripture’s guidance about children in worship.

No specific Bible story explicitly answers our main question about children in church. Unfortunately, we cannot open to Acts 29 (which doesn’t exist!) and find that as the early church was established, great discipline prevailed among Christian families who controlled their children and kept them silent for an hour of public worship.³ We don’t have a transcription of Epaphras’ dynamic children’s sermon. Nor do we hear that Paul warns the foolish Galatians to send their crazy kids to Sunday school during worship so they can listen better to the gospel they were so quick to abandon.

We don’t hear these things. But we can learn much from what Scripture tells us. The more we ponder the topic of children and worship, the more we find insights in God’s Word. The Lord inspired a lot for us to think about regarding children.

Start in the beginning with Cain and Abel. They were born in the image of their newly-sinning parents, separated from God and dead in sin. So how would they know about giving offerings to God? How did they know offerings would give him glory? How did they know what was a pleasing and acceptable (Abel) and what was not (Cain)? Since they were born sinners separated from God, they must have been taught by Adam and Eve how to worship in this way! So also today: parents teach and model worship for their children.

So also today: children internalize worship from years of sitting with their parents.

Jump ahead to Abraham and his terrifying test of faith. As they walked up Mt. Moriah, Isaac noted that he was carrying wood while his father carried the fire and knife. But where was the lamb for the burnt offering? Similar questions could be asked. Isaac didn’t ask Abraham why they were carrying wood, knife, and fire. Isaac knew what they were going to do. How did he know the elements of sacrifice? How did he know a lamb was needed? How did he attain such a thorough knowledge of what was necessary for proper worship? Just as with Cain and Abel, this sinful boy was taught about worship. Theoretical instruction about sacrifices in a Sabbath school classroom down the hall wouldn’t have cut it though. Isaac must have participated in sacrifices in the past to understand this form of worship so well. So also today: children internalize worship from years of sitting with their parents.

We can find many such stories where we would ask many such questions and likely come to many such conclusions. When God’s people would “call on the name of the Lord” and offer sacrifices in worship, children always seemed to be present as they participated and were taught by their parents.

Children always seemed to be present as they participated and were taught by their parents.

Note also the time of a more formal worship—a style that God himself commanded. Consider the dedication service for Solomon’s temple. When the ark arrived, when Solomon blessed the people, when he spoke his beautiful prayer, we hear the repeated note that those in attendance consisted of “the entire assembly of Israel.”

All Israel was at this dedication service. And why not? Who wouldn’t want to be there for such a momentous event? Why wouldn’t parents want their children to see the house of God they had desired for ages? Why wouldn’t parents want their children to see the glory of the Lord seeping out of the temple? Why wouldn’t parents want their children to see and smell 120,000 sheep slaughtered in a you’ll-never-forget-this moment pointing toward the paschal Lamb to come? So also today: children can benefit from being with adults in worship.

The Old Testament reports several similar examples. Consider the reforms of Josiah. When he rediscovered the Book of the Covenant, he read it in the presence of “the men of Judah, the people of Jerusalem, the priests and the prophets—all the people from the least to the greatest.” While that common phrase “least to greatest” could refer to status or importance rather than age, it is worth considering whether hearts renewed by the Word of God would want to bring their children to such a rededication. It seems most likely the people would.

“While Ezra was praying…, a large crowd of Israelites—men, women and children—gathered around him.”

Another time of reform came many years later. When God’s people returned from exile, their New Man was ultra-sensitive to God’s Law. Recognizing their sins, Ezra the priest prayed and confessed sin on behalf of all the people. We receive this specific information about the event: “While Ezra was praying and confessing, weeping and throwing himself down before the house of God, a large crowd of Israelites—men, women and children—gathered around him. They too wept bitterly” (10:1). It is interesting to note that children were participants in this repentant worship—something our culture might not consider “age appropriate” for children.

Would this mean that preschoolers, toddlers, and infants were left behind with servants or siblings? Was it too grand or too grave an event for the youngest children? And if so, was this always the practice among the Israelites? This confession of Ezra event would seem to suggest otherwise. So would verses from Joel. As Joel encourages the people to “rend your heart and not your garments” in repentance, he gives this command:

Blow the trumpet in Zion, declare a holy fast, call a sacred assembly. Gather the people, consecrate the assembly; bring together the elders, gather the children, those nursing at the breast (2:15ff).

We gain similar insights from the New Testament. We know the most famous instances of parents letting their children come to Jesus. Though we won’t equate such events with Sunday worship, we can certainly compare bringing children to the physical feet of Jesus back then to bringing children to the feet of Jesus who is present where two or three gather in his name. Clearly, parents saw the importance of having their children with Jesus.

Consider events like the Sermon on the Mount, the feeding of the 5,000, the feeding of the 4,000, or others. Would we assume that men and women would leave behind their children to listen to that great hillside homily? Of course not! It’s more obvious with the other two events as Scripture clearly tells us that children were present at the two famous feedings. Again, not corporate worship, but this point: when it came to being around Jesus, parents considered it important to have children with them.

The New Testament doesn’t describe much about public, corporate worship. We gather principles about worship from the New Testament, but we don’t see descriptions of worship as we do at the dedication of Solomon’s temple. But consider the story of Jesus in his hometown synagogue in Nazareth (Luke 4). Jesus unrolled the scroll, the Word of God, and proclaimed the Gospel—himself. Were children present? We don’t know for sure. It doesn’t specifically say. Yet it would be hard to imagine children not present considering how seriously and literally the Israelites took the words of Moses in Deuteronomy 6.

The first Christians also teach us about children and worship. Peter sets the tone in his Pentecost sermon. He instructs that the promise of the Holy Spirit creating faith and granting forgiveness is a promise for adults and their children. Every time they gathered to worship, to confess and absolve, to baptize, they could be confident that the Holy Spirit would bless anyone of any age. Immediately after the record of this Pentecost sermon we hear in a description of everyday life in those early days that “all the believers” were devoted to the Word, to gathering, and to each other.

These men and women had hearts that burned within them. They followed daily rituals of private and public worship. They actively used the means of grace in private and in public. It would be absurd to assume that children were never present. When parents went to the temple courts or gathered in their homes, surely children were present—just as surely as God added children to the number of those who were being saved.

Finally, it is fascinating to consider how Paul indicates his letters are to be read in the corporate gatherings of early Christians (e.g., Colossians 4:16). What makes this interesting is that the same letter addresses children about obeying their parents. It seems safe to deductively assume then that if A) the letters were read in worship much like Epistle readings today, and if B) Paul addresses children in his letters, then C) Paul was expecting children to be present at worship.

Concluding and Summary Thoughts

What have we gathered then from Scripture regarding parents, children, and children in worship? Parents have been given primary responsibility among all adults in the disciplining and discipling of children. Of utmost priority is training children in the ways of the Lord. Surveying Scripture, it appears that parents took up this responsibility of spiritual training in every aspect of life—both at home and in corporate worship. So we gather from Scripture that children have always been present for public worship. No matter how long the event, how gruesome (sacrifices), how big or small, children were with their parents in worship as they observed, learned, and participated.

We gain insights from biblical descriptions even when they are not prescriptions. We certainly have been given freedom in many matters by our Lord Jesus. But consider some questions. Is it a matter of freedom for children to be worshiping? Is it optimal for children to be trained to worship by someone other than their parents? Is it really the best strategy to usher down the hallway those Jesus brings to the center as examples of faith when other strategies can assist their parents to train them for worship with the entire congregation?

Some contexts will require patient instruction and training before “best practices” can be implemented.

It is understood that there are many ways to answer such questions with evangelical hearts and Christian freedom. It is understood that some contexts will require patient instruction and training before “best practices” can be implemented. However, it seems clear in Scripture that children were regularly with parents in worship. While granting freedom for a variety of practices, we can also affirm that the biblical and historical pattern of children with parents in worship is not obsolete—children, parents, and all other adults worshiping together as one body of Christ.

The next issue will focus on practical ways to carry this out. How can we help parents and their children? How can churches facilitate children’s participation and engagement in worship? We will focus on a variety of ways so that the body of Christ can work together to train children in the way they should go as we tell the next generation the praiseworthy deeds of the Lord.

Written by Phil Huebner

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¹ Available online https://worship.welsrc.net/download-worship/worship-the-lord-practical-series/ (PDF) and https://wels.net/news-media/blogs/worship-blogs/ (blog).
² Granting the foundational ideal, we recognize that many single parent families have faithfully raised Christian children.
³ If you missed it, see the second article for anecdotes about quiet and well-behaved children in other cultures.

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Series Introduction

The Look. You know it well. It comes in different shapes and sizes. It comes in different times and places. It comes in different expressions and amounts of seriousness. There are many variations to The Look, but it’s all essentially the same.

You certainly have seen The Look before. You probably have received The Look before. Writing an article first for pastors, I’m quite confident you have given The Look before. The location of The Look is churches, exclusively. The object of The Look is parents, specifically.

What is The Look? It’s a writhing of the brow, a wrinkling of the nose, and a wriggling of the lips that accent a glassy-eyed, ice-cold stare of death. It’s a communication of body language that silently screams, “What is wrong with you? Will you PLEASE shut that kid up?!”

We who are pastors rarely sit with our children, so we might have to go back to seminary or vicar days to remember what it is like to receive The Look. Or we could ask our wives what it is like to receive it (if we dare stir that pot of opinions).

Many times we observe The Look. From the bird’s nest of the pulpit we can survey the congregation and see much of what takes place during worship. We can hear and see the child whining as the parent struggles to soothe and wonders how long to hold out before leaving the sanctuary. We can also see the subsequent turning of heads. Who cares if you were making the greatest sermonic point of your life? At least ten people find it completely necessary to turn and find that disruptive family because they need to be given The Look.

Most times we pastors have familiarized ourselves with The Look because we have given it ourselves. You know the times: When Johnny feels like he has to go marching in with all the saints mid sermon. When the new family decided it would be a good idea to bring a Tonka fire truck and not turn off the siren. When you are pouring your heart out in a sermon you spent plenty of hours on while some (hopefully) well-intentioned parent thinks waiting out a crying child is ideal during worship. When the stray toddler runs down the aisle and looks like he’s going to make a break for the chancel. (All these I’ve personally experienced!)

Yeah. Those are the times we give The Look. Perhaps we give it with our best evangelical spin. But nevertheless we too give The Look that says, “Go ahead kid. Make my day. Charge the chancel and you’ll get the most evangelical death stare you could ever imagine. I’ll ban your family from pot lucks from now until the good Lord returns!”

I know. A light-hearted opening. But don’t let the satire hide the seriousness. Many times we think about these kinds of things that occur within our walls, and we do laugh it off. We shrug our shoulders and say, “There’s not much we can do about that.” We relish a change but relinquish effort so as to keep the status quo. After all, there will always be children and there will always be noise in worship, so we might as well just deal with it.

But I believe this issue is more serious than that and deserves more attention than a roll of the eyes or shrug of the shoulders. Ministry experience has taught me this.

I’ve been at the door of, or in conversation with, many a prospect who has said something like, “Do you have child care or children’s church during your services? If you don’t, I’m not coming.”

I’ve been in council meetings that pushed the boundaries of brotherly conversation as opinionated grenades were launched across the table: “I think all children should be separate in their own service during church so we can concentrate,” . . . “Well, if that happens, I’m leaving!”

I’ve had people leave during worship never to return to worship because of the noise level in church. (Coincidentally, it was my own daughter who stubbed her toe that day.) I’ve had empty-nesters complain about the noise level in church, and then five of them leave membership within a five-month window.

I’ve had parents stare in disbelief when discussion on the topic arises, as if they are surprised their noisy kid would ever be considered a distraction. And yes, I’ve even given my fair share of The Look as pesky peewees pushed my patience while preaching.

This is a big deal. This is a serious issue. Granted, my former congregation was extraordinarily youthful (40% of 300 souls were under age 12!) and our sanctuary was designed for great acoustics. We faced a bigger challenge than most. But every church has children. Every church has visitors and potential visitors with children. No church is exempt from dealing with the issue.

So if many parents and prospects are looking for something for their children during worship, and if children can often be very distracting during worship, and if other worshipers can easily become distracted and upset with distractions . . . What Do You Do with Children in Worship?

Contributions to the Current Situation

This question has taken me on quite the journey. Initially I was searching for that silver bullet that would silence the congregational alligators, hush the zoo of children, and let God’s people go back to focusing on mission and ministry (and worship!). There must be some solution to knock off these three birds with one worship stone! I asked around. I researched. I read. I tried new things. I read some more.

Then, years later, it finally hit me in a lightbulb moment that felt somewhat embarrassing. How could I have been so foolish? I’ve been looking in the wrong place the whole time! It’s not about the children! It’s not like children are suddenly born “worse in church” in the 21st century—as if there is another degree beyond total depravity that children have now reached! No, it’s not about the children! This is really all about the adults!

It’s not about the children! This is really all about the adults!

Take a few moments to consider only a few challenges in the world of adults and parenting today. First, there have been tectonic shifts in generational stability within our country. “The Greatest Generation” carried us on their backs through the Great Depression and WWII. They gave birth to the Baby Boomers who led us toward the ‘60s. But it was the pivotal generation that came next—Generation X. This is the generation that grew up in Vietnam Days, embraced free thinking, embarked on the sexual revolution, and then embodied rebellion against authority and discipline. Perhaps much of their cultural shift stemmed from what was happening at home. Over 50% of those in Generation X experienced some form of childhood abuse and more than 60% grew up in a broken home without both mom and dad present.¹ Today, the youngest of this Generation X (those born closer to the 80’s) has children mostly in grade school, with some having high school or preschool children.

Generation X, a conflicted and confused generation, then gave birth to those notorious Millennials. Millennial parents primarily have early elementary or preschool aged children today. That means that these young children coming up through school today are now two generations removed from any kind of parental stability or normality. It shows, too. James M. Pedersen, a principal in New Jersey, wrote a book² describing in great detail 55 different parenting styles identifiable today.

What’s the point? Many parents today struggle in knowing how to be parents—how to discipline, how to interact with and communicate with their children, and thus obviously, how to have them behave in worship.

Many parents today struggle in knowing how to be parents.

It doesn’t help that these parents are immersed in a post-Christian America. Some 50% of Americans identify as “post-Christian” today. More than 60% of Americans are unchurched or dechurched. And for those that do go to church, almost 40% of Christians today are “not too familiar” with the liturgy (19%) or have “never heard of it” (19%).³ So not only are children growing up in homes without much discipline or parental stability, they are also growing up in homes that are not familiar with being in church. Thus, proper church decorum can often amount to, “What threat, reward, or sticker can be offered in order to keep my kid quiet for an hour?” And if that doesn’t work, “Here, play on my iPhone” often becomes the solution.

There are many more challenges for parents with children in worship today, such as diminishing attention spans due to the 70+ hours Americans average in front of screens per week. But one more challenge deserves a bit more attention here—the age segregation of society.

We are in an era when everyone has their own place or group. There are geriatric and pediatric specialists. There are YMCA camps and programs for every age level. Even churches have senior groups, teen groups, youth groups, Mommy and Me groups, singles groups, young professional groups, and more. But no segregation of society is more significant than between children and adults.

Parents today train themselves to being accustomed to others taking care of their kids. As soon as a child is “old enough,” it’s off to day care or preschool—sometimes for 10-12 hours a day. When school is done, then Shelly is chauffeured and Cara is carted off to gymnastics or swimming or basketball or karate where others continue to take care of the children. But that’s not all. Grabbing a quick couple nuggets at McDonald’s or Chic-Fil-A? No worries! Kids can go to the play place. Need to get a quick workout in? Not a problem! The Y has childcare, too. Need to shop for the newest Swedish-designed lamps? You’re in luck! Even Ikea has childcare! It has become a strange norm today that parents pass off the parenting.

Let’s put this all together then. If a majority of American parents today are “post-Christian” and also non-church going, and if a majority of parents today struggle to know what it means to parent or discipline, and if a majority of parents today have become accustomed to passing off parenting to others, then should we really be surprised in worship that wiggling, whining, and wailing from children have climbed to epic heights while flustered and frustrated parents have bottomed out at miserable lows?

What Does This Mean?

First, the pastoral heart will have sympathy for those who are struggling with their children. (He will certainly also have empathy if his dear wife is herding a horde of littles each week to worship!) With compassion for these struggling parents, the pastor understands that the culture of Christian parenting has greatly changed over the years. Many may not know well how to discipline because they never experienced it themselves. Many newer Christians have also never really experienced worship, let alone liturgical worship. Thus, the pastor is sympathetic because so many parents today are simultaneously experiencing parenting and church for the first time!

Next, the pastoral heart will have sympathy for those concerned about the noise and volume from children during worship, too. We should not be so trite or dismissive as to declare to those concerned, “Well Jesus said, ‘Let the little children come to me,’ so you’re going to have to get over it.” Remember that such voiced concerns may come from God’s people who desire greatly to hear God’s Word and concentrate on worship. Even though their concerns are not always voiced with Christian care, they can be heard with your evangelical ear. Considering parents’ struggles, some level of distraction is not surprising. The pastor can be sympathetic toward that concern.

Still, the pastor would do well to fully instruct his members about a vow they make so often in worship: “Yes, as God gives me strength.”⁴ Time and again God bursts open the floodgates of his grace as he richly pours out forgiveness, life, and salvation on a young child or infant newly buried and risen with Christ in the waters of baptism. Following the rite of Christian Worship, the pastor then asks all present if they are willing to assist in whatever manner possible so that the child may remain a child of God until death. Has any pastor ever heard a “No!” to taking up that responsibility? So if the congregation unanimously resounds with the promise, “Yes, as God gives me strength,” then they need to understand what that entails. They need to understand that there will be compassion, encouragement, and support for parents so that in whatever manner possible children may be trained in the way they should go. This includes being trained in how to participate in worship.

In the articles that follow in this series, we will take a closer look at how the pastor and congregation can partner with the parents in such an undertaking. Specifically, our focus will be on how to assist parents in engaging their children in worship.

We will review the pros and cons of various strategies proposed by congregations such as children’s sermons, children’s church, and much more. We will look at biblical and historical precedents (both prescriptive and descriptive) to guide us on parenting and the topic of children and worship. Finally, we will consider a specific strategy aimed at helping parents to engage their children in worship—a strategy supported by Scripture, psychology, and science.

God bless us as we help, encourage, and support letting children hear the mighty deeds which God performed of old!⁵

A Preview of What’s to Come

• Biblical precedent for families worshiping together in the church
• Biblical directives for parenting and parental responsibility for teaching children to worship
• Historical, psychological, and scientific factors that have implications for what is done with children in worship
• Reviews of common practices with children in worship such as children’s sermons, children’s church, Sunday School held during worship, and more
• Specific strategies for parents and congregations to help engage children in worship
• A clearing house of ideas for child involvement in worship

Written by Phil Huebner

In 2007 Pastor Huebner was assigned to start a new mission church in Palm Coast, FL. In the nine years he served there, Christ the King Lutheran Church and School grew quickly and became known for outreach in the community, with many young people and children. He now serves as the Campus Pastor at Wisconsin Lutheran High School in Milwaukee, WI where he works with families and children on a daily basis. He received a Masters in Sacred Theology from WLS in 2015 and will finish in January 2019 a doctorate in Missions and Culture from Concordia Theological Seminary, Fort Wayne, IN. His dissertation is on what to do with children in worship. Departing from the usual custom, Worship the Lord is offering a four-part series on this topic.

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¹ Statistics from Revolutionary Parenting by George Barna
² The Rise of the Millennial Parents
³ Statistics from barna.com
⁴ Christian Worship: A Lutheran Hymnal, p. 14
⁵ CW: 512

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Commissioning new music

Is there a special occasion happening in your congregation in the next year or so? An anniversary, retirement, or facility dedication? Consider commissioning new music to celebrate the event. A list of WELS/ELS composers is available here: welsfinearts.org. Or musicians at your church might suggest another favorite composer.

A recent NPH publication is 8 Hymn Preludes for Organ, by Jeremy S. Bakken. The collection bears this dedication: “For Phil Becker from his wife, Lois, in recognition of 50 years of faithful service as an organist in WELS churches. S. D. G.” Phil also served for several years on the Commission on Worship, including as vice-chairman.

online.nph.net/8-hymn-preludes-for-organ.html

Organ Chorales of Samuel Scheidt
Forty-Nine Practical Settings

A new edition is edited and arranged by WELS musician Steven Rhode. From online publicity:

The passage of time hasn’t dulled the craftsmanship and creativity in the chorales of Samuel Scheidt (1587-1654). Nearly four centuries after they were first published, the settings still sparkle with innovative harmonies and exuberant rhythmic flourishes. Over time, some of these chorales have changed in common usage from how they were originally published in 1650. This new edition of Samuel Scheidt’s chorales matches the keys, notes, and rhythms of current hymnals while remaining faithful to Scheidt’s musical intent.

online.nph.net/organ-chorales-of-samuel-scheidt.html

 

 

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The debate concerning the role of screen technology in worship is nothing new. The pages of this publication took up the topic already more than ten years ago. The good advice given then could be summed up neatly with one word: moderation.

But cultural and technological developments since that time have given new insights on the effects of pervasive digital technology in our homes, classrooms, and public spaces. Indeed, as screens transition from large-format installations in front of the crowd to small-format devices in every purse or pocket, the question of the appropriate role of screen technology in worship is as relevant today as it was a decade ago.

My contention is that the current state of affairs requires more than merely updating our advice for the latest devices. Instead, we must rethink how we think about screen technology in leading the congregation in liturgy and song.

Test our fundamental assumptions

One way to rethink how we think about screen technology in worship is to test our assumptions. A mistaken assumption at the foundation of our thinking will lead to flawed applications later. The result may be a flurry of mitigating efforts, few of which address the fundamental issue at the root of it all and some of which may actually make matters worse.

For example, the thinking about screen technology to lead the congregation in liturgy and song generally goes something like this: “The screen will be an alternative to what’s printed. Those who wish to use the screen will use the screen, and those who wish to sing and speak from the hymnal or worship folder will sing and speak from the hymnal or worship folder.” The assumption is that screen technology is a neutral medium and therefore assumes a supplemental role in the worship space. I believe that this assumption is almost certainly mistaken.

Consider some recent research from the field of educational science. Anyone connected to a school or college knows that the use of screens in education has become almost the sine qua non of what’s considered quality educational methodology. Administrators first installed screens in the front of classrooms and information-dense books and handouts were replaced by semantically-thin slide decks. More recently, screens were put in the hands of every student through direct funding or policies requiring students to “bring your own device” (BYOD). While educators vigorously debated the relative merits of various devices and software programs, the general assumption was that any added technology would be an improvement.

The assumption is that screen technology is a neutral medium….

But recently the debate over which devices and software to use in education has dramatically shifted to whether such technology should be used in the first place—or at the very least, whether it should always be used. Prompting the shift were studies demonstrating that students who took notes on laptops or tablets achieved poorer outcomes than those students who processed coursework with non-digital technologies such as ruled paper and a #2 pencil.

Even more startling (and relevant to the topic of this essay) was the discovery that the use of screens in the classroom had a degrading effect on peers who did not use a device. Researchers compared the effect to something like cognitive secondhand smoke. Merely being in view of an active screen has been shown to cause a degrading effect on the focus and attention of nearby peers.

This result may not be all that surprising when we consider our own experience. Human beings are generally powerless to ignore surprising new information in their field of vision, an effect most pronounced when new visual data appears in the periphery of our focus. This is why something that appears alongside you so easily startles you. It’s why your laptop displays notifications in the upper corner of the screen. It’s why a flickering light bulb will make you look again and again long after you’ve consciously acknowledged that the bulb is flickering.

Generally speaking, liturgical churches that decide to adopt screen technology to lead the congregation in liturgy and song seek a physical arrangement that doesn’t necessarily replace the altar, font, and pulpit as the focus of the worship space. This leaves the areas slightly above and to the edges of our visual focus for the screens to be installed. Ironically, the laudable effort to preserve the architectural and liturgical integrity of the worship space moves the screens to a position where the visual effect of disruption and distraction is the strongest.

Remember also how screen technology works: imagery and text (often animated) is projected as flickering light in front of the congregation. Projection slides suffer from resolution constraints—a slide can only hold a small amount of visual information while also retaining legibility. Such resolution constraints are the reason why information-dense content like liturgy and song must be split over numerous slides. Text and tune that fit easily on a single 6×9 page usually require more than a dozen slides in a hymnal projection edition. Each build in the slide deck is another blink or flash (not to mention another opportunity for disruptive human error). It becomes virtually impossible, then, for the worshiper to keep his or her eyes from the magnetic allure of the projected pixels as they flicker in the most sensitive part of the visual field. And once neighboring worshipers are invited to swipe their way through the service on a smartphone or tablet, the effect may well become even more pronounced.

The screen will accept nothing less than to own the room.

Screen technology tends to disrupt other media and easily dominates the environment by demanding attention from everyone in view. This is not supplemental, additive, or merely neutral; it is a fundamental reorientation of the worship space. Indeed, the screen will accept nothing less than to own the room. To assume that worshipers who find screen technology disruptive or distracting will be able to simply ignore it misunderstands the nature of the medium and downplays the qualities of our human senses. This is why more and more instructors (especially in higher education) are surprising their colleagues with the announcement that they, too, are eschewing the use of screens in their classrooms. Worship leaders may wish to rethink the issue as well.

Examine our embedded metaphors

A second way to rethink how we think about screen technology in worship is to examine our embedded metaphors. We have certain ways of describing topics that may preclude us from seeing a topic in a different—and perhaps better—light.

Consider, for example, how technological metaphors dominate the ways our culture describes the world around us. The enduring mystery of human consciousness is explained in terms of a computer that “processes information” and “stores things in memory” in spite of the fact that the human mind does no such thing. The paradigm of technocracy that so dominates American civic life creeps also into our conception of Christian ministry: people are no longer complex, embodied beings in need of the daily care of a shepherd but instead become resources to be “managed” and workers to be “activated” by ministry experts. Rich concepts like “preach the Word” and “encourage one another” are replaced with phrases like “deliver Christian content.” Embedded metaphors refashion the world in their own image.

One metaphor that deserves scrutiny is the idea of “technological progress.” Because of the undeniable progress that human society has enjoyed as a result of technological development, we have adopted the word “progress” for virtually any new application of technology. The more radical technologists in society go even further. They alloy the idea of progress with an assumed sense of inevitability to it all. This is the dominant ideology of Silicon Valley and is rapidly assuming an outsized role in shaping the broader society’s view of moral philosophy and ultimate purpose. Nevertheless, enough dark footnotes are attached to the use of technology to prevent us from equating progress with any and all application of technology.

Historians point out that the 20th century saw an unprecedented amount of death not because of plagues or natural disasters but because mankind had developed technologies to make the mass destruction of human life possible. This is not to equate PowerPoint with concentration camps or Facebook with napalm, but to illustrate that it is intellectually dishonest to reason that the application of technology is in itself human progress.

We can escape the unhelpful “are you for progress or against progress” dialogue.

By examining this embedded metaphor we can escape the unhelpful “are you for progress or against progress” dialogue that can so easily arise when a diverse group of individuals discuss how best to walk together in Christian community. If we can accept that new technology does not in itself equal progress, then we will enjoy the freedom to accurately assess when the application of a particular technology might not, in fact, be progress toward the goals of Christian worship. After all, making a wise decision not to do something is as vital a form of progress as any other. Indeed, it may be a kind of progress we need.

Embrace our cultural anchors

A third way to rethink how we think about screen technology in worship is to embrace our cultural anchors. Let us enjoy the happy reality that time and time again the cultural practices of the church, shaped as they are by the gospel of Jesus Christ, become suddenly relevant to a new generation of people disillusioned by the listlessness of life unanchored by ultimate truth.

For example, we’re observing in our society the growing strength of a sort of digital temperance movement. The movement is motivated by a variety of cultural developments. Waves of revelations have detailed how social media companies have explicitly engineered their products to harvest profit from our insecurities and have deliberately worked to draw us into destructive patterns of digital addiction. It seems increasingly impossible to find a public space that isn’t dominated by scrolling chyrons covering the latest political demagoguery and highlights of hat tricks and home runs. Even the local gas station punctuates the few quiet moments spent topping off the tank with a rapid-fire barrage of ads, news blurbs, and weather reports. Few moments remain that are not held captive to the content of a screen.

Commentators have called this the “attention economy.” In a traditional economy natural resources are developed into products which are sold for profit. In the attention economy you are the product and your attention is the resource to be mined. One author has fairly called the business tactics of the attention economy a “race to the bottom of the brain stem.” How apt. The goal of the attention economy is not to invite you to enjoy life in the full, but to convert you into a compulsive checker of news feeds and binge watcher of original programming.

The reaction has been what you might expect. People are sensing that something’s being done to them and it’s not benevolent. Ironically, the dominant forms of expression today (i.e. social media) are filled with depictions of disconnecting from digital technology. Photos of open books, quiet spaces, and peaceful settings offer the modern mind a glimpse of the alluring hope that man does not live on likes alone.

In this environment the temptation is to become ourselves captains of industry in the attention economy. We could fill the pre-service time with rotating ads for church events. We could shoehorn a showing of the WELS Connection between the offering and the prayers. We could assume that colorful clip art will make a great hymn even greater. But modes and methods better suited for the attention economy are becoming more and more likely to elicit a reaction like, “Eww, gross” instead of, “Hey, cool.”

Likely to elicit a reaction like, “Eww, gross” instead of, “Hey, cool.”

And so here we are again—the seemingly old-fashioned, liturgical, Lutheran church anchored to ultimate truth is bringing out treasures old and new to a world dying for something better.

We are fellow travelers who answer the call of Jesus Christ to be a communion of believers shaped over lifetimes by patterns and paradigms not immediately apparent to the world. Our churches are places where the primary task is not to demand more attention but to offer Sabbath rest for the whole person—body and soul. What we offer is not something that attracts eyeballs with its overwhelming brightness but creates a new heart of worship by its captivating beauty.

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I have taken an admittedly contrarian view on the topic of screen technology in worship. Indeed, any call to rethink implies that the process may involve discarding some ideas and reforming some assumptions. Yet I have not indulged in a simplistic “all technology is bad everywhere” jeremiad. I have pointed out that just as it is true that not all technology is bad everywhere, it is equally true that not all technology is good everywhere. The wisdom is in discerning between what’s good and what’s bad—or perhaps even more difficult, between what’s good and what’s best.

Not all technology is bad everywhere … not all technology is good everywhere.

I have presented a range of empirical, cultural, and theological observations that I believe support the conclusion that congregations which resisted the impulse to direct attention to the screen may rightly feel validated in their decision. I sense that this may also be a good time for congregations who bet all the blue chips on the power of presentation technology to reexamine whether such practices will foster the kind of embodied community that offers a countercultural witness to the commercial logic of the attention economy. The modern world is oriented toward the fundamentally ephemeral model of content delivery, but the gospel creates an eternal community gathered around a word and a meal. While I remain fascinated by technology and enjoy the benefits it has brought to my life, it seems nonetheless unmistakable that the character of the kingdom to come will be decidedly more human than machine. Perhaps it will be best for the character of our worship to reflect this in a time like ours.

By Caleb Bassett

Pastor Bassett serves at St. Stephen, Fallbrook, CA. He is a member of the WELS Hymnal Project Executive Committee, serving as chair of the Technology Committee. He has designed the project’s public website as well as its private side for managing work by seven subcommittees.

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“Moderation…”

Worship the Lord previously addressed projection in numbers 27 and 28: worship.welsrc.net/download-worship/wtl-church-architecture. Note the supplemental content posted along with the archived issues. One item is “Designing a Worshipful Environment,” 38 pages of helpful content by former Mission Counselor Wayne Schulz (d. 2011). See “Screens or Not?” Regarding some uses of projection, he wrote in 2000/2005, “Time will tell if this serves as an aid or a distraction….”

See also Caleb Bassett’s presentation from the 2017 worship conference, a narrated presentation “Screens in Worship,” worship.welsrc.net/download-worship/2017-worship-conference-presentations. Direct link: vimeo.com/228517631.

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Holy Week Resources

If you haven’t finished planning for Holy Week, find some ideas under Church Year Planning Resources here: worship.welsrc.net/church-year-planning-resources.

Check for new music at NPH: online.nph.net/music-video/sheet-music/choral-music.html. Use the seasonal filters to find a new setting by Phillip Magness of “He’s Risen, He’s Risen.” Also John Reim’s “Lamb of God,” perhaps with a vocal quartet (or two voices on a part) if you don’t have a regular full SATB choir. Could the string trio part be played on an electronic keyboard?

 

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Fifty years ago, the chapel on the Watertown campus was the worship gem in the WELS worker training system. It was a newly-built, neo-gothic structure with a fine neo-baroque Schlicker pipe organ of modest size. The organ, dedicated on March 14, 1963, was supported by a fine acoustical environment. It led the robust singing of the student body for decades. The sound and sheer volume of the singing gave me and my classmates goose bumps the first time we attended chapel as freshmen at Northwestern College. The Watertown chapel served up life-giving truth and life-long memories to thousands of called workers in WELS.

Gradually, the rest of the WELS worker training campuses caught up with—and surpassed—the chapel at Watertown. Michigan Lutheran Seminary reconfigured her old gym into a chapel/auditorium with good acoustics and a moveable 180-degree seating pattern. Wisconsin Lutheran Seminary installed a Martin Ott pipe organ and would later redo the entire chapel, earning a design award.¹ Martin Luther College worshiped for decades in an auditorium until the New Ulm campus was blessed in 2010 with the Chapel of the Christ.² All of these chapel projects have been welcome upgrades to our worker training system. They are molding and shaping the next generation’s expectations for public worship in WELS. Our synod is richly blessed as a result.

Over the years, while other chapels were improved, the Watertown chapel began to show her age. It received some attention during the mid-1990’s at the time of amalgamation when Martin Luther Preparatory School and Northwestern Preparatory School were combined on the Watertown campus as Luther Preparatory School. At that time, a link was built between the Library-Science Building and the main Classroom Building. The size of the chapel immediately became an issue. LPS enjoyed the blessing—and significant challenge—of having more students than the chapel could hold. The solution was the installation of a large, sloped, carpeted balcony. The seating issue was solved, but the acoustics of the chapel were drastically altered. The organ’s voice was dampened and could barely be heard underneath the balcony. The students’ singing was significantly impacted…and not for the better.

Since amalgamation, other chapel improvements were generally piecemeal and not carried out with a view toward the whole. The sound system was upgraded, but the controls remained in the sacristy. Large black speakers were at odds with the wood and glass of the room. Little white space-age looking speakers were installed under the balcony to try to accommodate the poor acoustics. New lighting was installed, but with a different fixture style and light intensity than the older fixtures. Pews were mixed, some from the original chapel, others installed post-amalgamation. The sacristy, really a storage room, remained untouched. During a visit in 2014 I was surprised to see that neither the room nor its contents had changed since college graduation back in 1993!

The genesis of the chapel project

The chapel project began as yet another minor improvement. The 1950’s blond wood laminate on the altar and pulpit was beginning to chip, bubble up, and peel away. It was originally envisioned that the “new” pulpit would utilize parts of the old and generally look like the old. The laminate of the reredos was in good shape, but the altar itself needed significant work. The initial proposal for a new but not very different pulpit and altar was estimated at $2,000-4,000. The chapel had no baptismal font. The initial proposal kept a “?” behind the baptismal font, noting that it would be good for “both symbolic and practical use.” It was thought that these items could be provided as a graduating class gift.

Along with cosmetic furniture repair, another urgently needed improvement was being discussed. The pipe organ had received no major maintenance since it was installed in 1963. The organ was inspected by Dr. Edward Meyer in the fall of 2008. His report noted many maintenance issues. The organ chamber had accumulated 55 years of dust. The organ needed to be re-leathered. The keyboards needed minor repairs. More ominous, however, were the “long-range” issues. The air lines needed to be replaced. The entire electrical system needed to be upgraded. The cloth-covered, low-voltage wires were a fire waiting to happen.

Dr. Meyer’s report also addressed serious acoustical issues:

When the organ was acquired, the chapel interior did not have the 1995-balcony, nor did it have carpet in any area. The organ was designed for the space and it served well in that environment. It was bright, strong, transparent, and supported the hearty singing of 300+ men easily. The room acoustics have been drastically altered since that time…. The balcony overhang hinders sound from reaching the worship space beneath it. The soft floor covering near the altar and in front of the first pews absorbs a generous amount of sound—both vocal and instrumental. The result is an organ that is no longer fully capable of carrying out its originally intended roles as it once had.

Dr. Meyer’s report then listed five acoustical suggestions to enhance the room. The report concluded with a recommendation to expand the tonal variety of the organ. The additional stops would have cost another $150,000. In short, Dr. Meyer’s report gave the LPS administration about $190,000 of things to think about—not including the acoustical recommendations. It became obvious that the chapel needed more than new laminate on the furnishings. It needed a complete overhaul.

“Let’s do it right”

With a proposal in hand for partially-new chancel furnishings, with another proposal for organ maintenance under discussion, with acoustical enhancements being proposed that would alter the look of the chapel, and with the 150th anniversary of the Watertown campus on the horizon, the LPS administration decided to seek some independent counsel. With two sons enrolled at LPS, I was asked to serve as chapel consultant. President Crass expressed a strong desire to “do things right.” The next year was filled with questions of what was “right” for the Watertown campus, her students, and the church body she serves. These conversations were a blessing. The results of these conversations we commend to the Lord of the Church and the constituency of WELS.

The first question the project had to answer concerned the organ. The organ had longevity on its side. No one really wanted to be done with it. But the maintenance issues would need to be taken seriously. If we performed all needed maintenance and brought the electrical issues up to code, the total cost would have been well-north of $100,000 and would have cannibalized over half of the project’s original budget. That’s a lot of money to invest in an organ that everyone knew was inadequate for the post-1995 space. Should we just live with it? Opt for an electric organ? What about installing a used pipe organ? How about a minor expansion of the current instrument? All these options were explored and eventually rejected. None of them were quite right for LPS.

The organ issue bled into larger issues with the room itself. What about the acoustics? It would be poor stewardship to sink money into the organ while the room remained acoustically unfit. The acoustical question raised the issue of flooring, a mix of carpet and tile. (This then led to another issue: asbestos!) Study of flooring options raised the practical question of pew removal and reinstallation. Should we really reinstall pews that were in worse shape than the chancel furnishings that started the project in the first place? The administration of LPS became convinced that this was the right time to opt for new pews as part of ongoing campus maintenance. The rest of the project would be paid for through the synod-wide thank offering that was underway to celebrate the campus’s 150th anniversary.

The school administration hoped that something could be finished for the 150th anniversary year. The first element completed was the new baptistry. I proposed the baptistry concept to the administration after preaching for chapel. I noticed the beautiful tower with six windows just to the east of the main entrance doors. (The only thing in the tower, however, was a donated kitchen table on which students placed their books and backpacks.) About the same time, Prof. Robert Bock visited Trinity, Waukesha for the baptism of his granddaughter. During coffee hour, he commented that there were six stained glass windows from the pre-1995 chapel in a crate in the basement of the cafeteria. About the same time, my son came home from LPS one Friday eager to show a video of an international student being baptized at a chapel service. I noticed that a stainless-steel bowl was used for the water. At Taste of Ministry Day, I found out that the Scharf family’s popcorn bowl was used for the baptism.

A plan came together. The six stained glass windows from the pre-1995 chapel windows were framed in wood and hung in the six clear glass windows. The mix of stained and clear glass balances color and light. The six windows are hung thematically: Two windows picture the Word of God, two the Church, and two the sacraments. Instead of catching dust in the cafeteria basement, these windows now catch light in the center of the campus. The used kitchen table was replaced with a beautiful wooden baptismal base designed by Massmann Studios. The base was a labor of love by Matthew Staude, a NPS alumnus. His craftsmanship and attention to detail are a beauty to behold. The popcorn bowl has been replaced with a substantial stone basin inscribed with the Latin words BAPTIZANTES EOS IN NOMINE PATRIS + FILII + SPIRITUS SANCTI, a nod to the classical heritage of the campus. It is hoped that the baptistry, underwritten by a gift from the NWC Alumni Society, will serve as a theologically rich center point on the campus for the next 150 years.

Meanwhile, the organ plank in the project began to take on a new life. Once again, the school administration expressed a wish to do things “right.” LPS certainly does things “right” when it comes to training future church workers in general—and church musicians in particular. LPS trains more students in organ than any other high school in America. WELS needs these young musicians. The chapel organ, used several hours a day by multiple musicians, needed to become a higher priority. When issues of cost were discussed, it was noted that the school had, in the past, spent significant resources on items deemed important to the school’s mission (especially the athletic fields). The organ portion of the project was handled much like it would be in a WELS parish. The organ wasn’t paid for out of the school’s budget or the LPS150 special offering for chapel renovation and tuition assistance. It was paid for by additional gifts from the Lord’s people who hold in their hearts a special love for LPS’s music program. The organ was dedicated with a plaque thanking God for the teaching ministries of Prof. and Mrs. Franklin Zabell. Prof. Zabell now sings with the choirs of heaven. Mrs. Zabell continues to teach a new generation of organists to lead choirs on earth.

After several interviews, the organ contract was awarded to Berghaus Pipe Organ Builders of Bellwood, IL. The new instrument used almost all the pipes of the old Schlicker organ, added several new ranks of pipes from an Italian Ruffati instrument that Berghaus had recently acquired, as well as a few ranks of new pipework. The new Berghaus instrument still has two manuals, but now has 33 ranks of pipes (1871 total pipes) and 33 stops. Its expanded tonal resources are ideal as a teaching instrument. Its robust tone fills the chapel without being overpowering. The new instrument inspires singing and has the gravitas to truly lead the assembly’s song. The organ footprint now takes up both sides of the chancel. The Great and Pedal divisions are to the left where the old Schlicker pipes stood. The Swell division is to the right where the old sacristy/storage room stood.

The organ now speaks directly into the sanctuary, rather than being enclosed in a room that opened only into the chancel. Two more benefits were realized as a result of the organ case’s new footprint: 1) Two additional stained glass windows, previously hidden in the pipe room and sacristy, are now visible to worshipers. 2) The chancel steps have been reconfigured (widened and deepened) so that choirs can now sing from the steps with the organ providing direct support.

Repairs to pulpit and altar were the initial focus of the chapel project. Attention to these primary furnishings expanded to include: altar, pulpit/ambo, processional cross stand, paschal candle stand, pastoral chairs and tables, candle bases, and hymn boards—all fashioned out of white oak instead of blonde laminate. These furnishings were designed by Massmann Studios and crafted by Matthew Staude. The pulpit and altar are both topped with stone, truly worthy of a school of the prophets. Ours is an enduring message!

Doing the project right meant not doing some things at all, for now. We did not enhance the sound system or improve the lighting. Why? No more money in the budget. It was decided that these two elements could be handled at a later date as resources become available.

The Watertown campus has been a blessing to WELS for 150 years. May she serve us well for another 150 years! May the Lord pour out his blessing upon those who preach, play, and sing—that our children would be inspired to tell the children’s children the praiseworthy deeds of the Lord!

By Aaron Christie

Pastor Christie serves at Trinity, Waukesha, WI, where he plans worship and plays organ and piano. He is a member of the Commission on Worship and the Institute for Worship and Outreach, a presenter for the Schools of Worship Enrichment, and chairs the Hymnody Committee of the WELS Hymnal Project. He holds the Master of Church Music degree from Concordia University Wisconsin and served as a consultant for the Luther Prep renovation project.

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Renovation pointers learned from the LPS chapel project

These pointers apply to any renovation project.

1. Focus not only on the initial impetus for renovation. Keep an eye on what the proposed renovation does to the entire worship space.
2. Keep your ear on acoustical issues. Good acoustics can easily be destroyed. The new carpet under your feet will look nice and sound terrible. Spend the money to get an acoustical study done early in the project. It is money well spent. Opt for floor coverings that both look nice and sound nice. (Hint: tile)
3. Don’t cut corners. Instead, view your renovation as one chapter of your sanctuary’s entire lifetime. Accomplish what you can with excellence. Leave the rest for a separate phase that can be done when God provides the resources. One project, well-done, often serves as an encouragement for additional upgrades in the future.
4. Don’t be afraid to enlist professional consultants and/or worship leaders in WELS. They are here to serve. An outside set of eyes and a lifetime of different experiences often prove helpful to building committees that are seeing things up-close and very personal.

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Worship Conference Resources

Various items are available at the Worship Website: workshop handouts, service folders, repertoire lists, presentation files (both PowerPoint and PDF versions), and photos. A double CD of musical highlights should be available in December – a great gift-giving option. Check NPH for the title “A Mighty Fortress.”

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¹ See Worship the Lord #21, September 2006, available in the WTL online archives. The LPS chapel dedication worship folder is available at https:/worship.welsrc.net/ download-worship/worship-the-lord-renovation-projects/. Numerous photos of the LPS project are at https://www.lps.wels.net/page/chapel-renovation-photo- gallery.

² https://mlc-wels.edu/history/chapel-of-the-christ/

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“Will it have bathrooms?”

This was a key question. Our congregation had been meeting in a rented, one room, 1850 church building without running water. Now we looked to purchase and renovate a previous day care facility as a church. The answer was “Yes”! The purchase was made. But then the work of renovation began.

Our previous 1850 building, which had doubled as a hospital in the Civil War, lacked many basic and functional components of a worship space. But at least it looked like a church. The space projected a sense of reverence when worshipers entered. Granted, that sense might be skewered when they sat on a loose nail in a 100-year-old pew, but overall the facility proclaimed itself to be a place of worship.

The new building didn’t look like a church.

The new building didn’t look like a church. There were no high, arching ceilings or obvious sanctuary space. And the bathrooms? They had running water, but the toilets were designed for the average two-year-old and were only about 18 inches high. The facility was located on land that a teenage George Washington had once surveyed. As we surveyed the scene in present day, we realized that a top to bottom renovation was needed.

“Where do we begin?”

Every room in the building needed to be addressed. Walls needed to be knocked out. New toilets needed to be installed. New flooring and paint and ceilings and doors needed to be ordered. It was exciting!

But it was also daunting. How would we make a one story, former daycare into a space that encourages worship and fellowship? How would we make the sanctuary appear to be a place for worship, and not just a converted cafeteria or multipurpose room?

How would we make all of these decisions? How would a volunteer building committee, the members of which had high demand day jobs in the shadow of Washington, D.C., wade through the scope and sequence of such a project? How would we work together and divide the duties without the duties dividing us?

How would we work together and divide the duties without the duties dividing us?

And, since we were a growing but still relatively small congregation, a WELS mission outpost, how would we pay for all of this?

We realized that we needed help. We decided to search for a consultant to guide us.

Soon after, we learned that not all consultants are the same. Some did not return our phone calls (probably due to the relatively small size of our congregation). Some spent a few minutes in our facility and suggested we simply carpet everything, sanctuary included, because “it would be the cheapest.” One consultant, who had worked on designing exhibits at the Smithsonian Institution, suggested that we install a six foot high white marble monument with baptismal font. It was a nice idea, but would have blown our budget before a single drop of water graced our basin. Some suggested we install as small of an altar platform (or “stage”, as they would often refer to it) as possible to cram as many people into our sanctuary as possible. In the end, most of the potential consultants that we interviewed had never seen a typical Lutheran worship service nor seemed interested in listening and learning about what would truly enhance our worship space.

We learned that not all consultants are the same.

That changed when Paul Barribeau of Groth Design Group, Cedarburg, Wisconsin, returned my phone call. We talked for an hour and a half during our first conversation. He listened. He learned about our space and goals. He considered the limitations and opportunities that our budget afforded. He understood what liturgical worship that strove to balance reverence and relevance would require in a facility. Having obtained a degree in classical languages, a Master of Divinity, and a master’s degree in architecture, he understood both mission minded, excellent liturgical worship and a balanced budget. We knew that we had our man.

…both mission minded, excellent liturgical worship and a balanced budget…

His first step was to visit us onsite. During this visit, he gave a presentation to the congregation which explained the principals of church renovation and shared success stories complete with before and after pictures of previous projects. You could feel the excitement in the air as our congregation began to dream of the future of our space. Questions of “how are we going to do this?” became replaced with excited exclamations of “I can’t wait to see how it will turn out!”

Soon after, we used our Sunday morning Bible study to consider the principles and purposes for our project. We studied God’s blueprints for the temple, not to try and replicate what the Israelites had done, but rather to reinforce the truth that God did not apologize for calling his people to use the best gifts at their disposal for the house that would represent his name. We studied Haggai and considered how both the furnishings and financing of our facility could serve to proclaim our faith and to honor God. As the Israelites of old, we were comforted by his promises to be with us as we moved forward. We considered what aspects of our well-furnished homes would also work well in God’s house. For example, many of our homes have high end, top quality countertops on which to prepare peanut butter and jelly sandwiches. What, then, should the table that holds the sacrament in God’s house be like? How could it honor God and draw attention to the gifts he wants to give us?

We emphasized that the purpose of our project was to honor God and give glory to his name, not our name. We pondered how our facility could be a visible witness to the world around us about his love for us and our love for him. This helped move mindsets from questions such as “What would be good enough (and least expensive)?” to questions such as “How can we responsibly yet reverently use our resources to honor our Redeemer? What is the best that we can do to thank him who gave us all?”

“What is the best that we can do to thank him who gave us all?”

As we studied God’s Word as a congregation and worked with our consultant as a building committee, we were able to formulate a plan and procedure for the decision-making process. Our consultant knew which decisions needed to be made first. Much in the same way that a pastor systematically knows the steps needed to create and craft a sermon, our consultant knew which decisions needed to be made in what order. He was able to break these steps down into manageable portions for our committee in a sequence that would address the most impactful decisions first.

At each step, he provided our design committee with two or three possibilities for each decision, explaining clearly the pros and cons of each. As our committee met and systematically worked through each decision in the weeks and months to come, an excited momentum formed. Committee meetings were filled with enthusiasm and anticipation. As decisions were made, a sense of progress and accomplishment grew. That progress, and, as much as possible pictures of the progress were shared with the congregation through periodic emails, announcements, and bulletin inserts. And yes, we kept everything in budget!

What was the result? A space that conveyed relevance and reverence. A place of worship and welcome.

What did that look like for us?

We wanted a look that was clean and timeless. We wanted a feeling of reverence and relevance. We wanted to project a sense of warmth and connection. Many of our people work among millions in massive Washington D.C. buildings, including the United States Capital and the Pentagon. They aren’t necessarily looking for that same experience on Sunday morning. Many are not looking to worship amid thousands or even hundreds in a huge building on a Sunday morning. They appreciate the feel of community that a smaller space can bring. They want to feel connected to others.

For a secular example, consider the popularity of Starbucks. Most patrons are not excited about drinking a latte in a facility that seats 600 people. Instead, they will gladly seek a Starbucks not only for the quality of coffee but also for the feel of comfort, coziness, and community in the space. This same desire for closeness and community is often expressed by those commuting in our community of millions.

That being said, our people and community also like things that are well done. They see through the tacky and trite. They want timeless.

To implement these goals, our seating was positioned in three sections around the altar platform. The three sections of pews remind us that we gather together around the Word and sacrament in worship. While our focus remains on the altar and cross, this seating arrangement also helps us to see one another and provide mutual encouragement and interaction in our worship experience. This three-section layout of seating around the altar echoes some of the earliest church designs in Christianity.

A clear maple wood reredos wall was installed which suggests an open book or the opening leaves of a door. The angle of the wall centers attention on the cross, while the door image reinforces the hospitality of the congregation and the call to worship. The book-like image reminds us that we have a faith founded on the Word of God, and are called to share that Word with our community.

Practically speaking, the hard wood bounces sound back to the congregation when prayers are spoken or psalms are chanted in the direction of the altar.

The windows have no coverings. This helps to bring in as much natural light as possible, reminding us of Christ, the Light of the world, who shines upon us. It also reminds us that we are to share the message that is proclaimed in worship with the neighborhood and world outside of our building, inviting new faces to join in the assembly of the blessed.

We installed a large, white oval around the ceiling in our rectangular, four cornered sanctuary. This oval, with recessed lighting and a dark blue ceiling to frame it, gives the visual impression of a higher ceiling. Historically, the square or rectangle is the symbol of the earth or of the mortal realm. (Think about how we still use language of this: the earth has “four corners” and “four winds.”) The symbol of the divine or eternal is the circle or oval—a shape without beginning or end. The oval within the rectangular shape of the room acknowledges that in worship the earthly and heavenly/divine meet, as Jesus himself is with us in Word and sacrament.

We used high quality, vinyl tile flooring that does not require buffing or waxing. It was very important that we avoided carpet, as any fabric in a one story room would easily deaden the sound so that we could not hear each other singing. Consider how this is purposefully accomplished in a funeral home, where heavily carpeted, one story rooms serve to muffle the sounds of crying from the assembly. The laminate flooring also works well for clean up in a congregation full of Cheerio-eating toddlers.

The light wood tones of our altar allow the color of our paraments to pop. These paraments were hand-sewn in Belgium and picked with the aid of a liturgical consultant. Especially striking is a hand-blown glass baptismal font, in a vibrant blue with a texture that looks like flowing water. This font is uncovered and in prominent position in the sanctuary.

In our entire facility, you will not find a single white, off-white, or beige wall. Why? These colors, though often considered “safe” or “light” by some, actually tend to convey a sense of institution and harshness. We wanted to project warmth and welcome. Our walls are a combination of tans, rich blues, and greens. The paint colors were suggested by our professional consultant, and planned to work in harmony with each other throughout the entire facility. This use of warm colors is one of the most consistently noticed and appreciated features of our building by first time visitors. To return to a previous illustration, think about what color scheme you see at your local Starbucks or Panera. You don’t see white walls. You see a palate of warm colors that work in harmony throughout the building, encouraging visitors to linger.

What did we learn through the process?

We learned that it is important to recognize what will work well and be appropriate for your own space and place. Most people think about what a church should look like in terms of the church they grew up in, and for many WELS members, that is a large, stained glass laden neo-gothic mini cathedral in the upper Midwest. The same design elements that make such a building beautiful there might not work in a smaller building on a smaller scale with a smaller budget on the coasts. That is fine. Timeless beauty which directs eyes, minds, and hearts to the timeless truths of the gospel can still be accomplished in a smaller, non-traditional space. Small steps on limited resources can still lead to someplace wonderful!

Timeless beauty … can still be accomplished in a smaller, non-traditional space.

Small churches might think that consultants are for big churches with big budgets. I would argue the opposite. The more limited your budget, the more important it is to make decisions that will bring you the most value for every dollar spent. A consultant can not only help you to spend your money wisely, but spend it in ways that will actually equip and enhance your endeavors for years to come. As a side note, the few decisions that we made without the aid of our consultant, though not greatly important, took much longer and resulted in much more toil and agony. When a committee of volunteers with full time jobs and no professional training in large scale, multi-use public building design and decoration needs to formulate ideas from scratch (and attempt to agree on those ideas), the process will often be painful and the result will usually be less than desired.

The finished facility has allowed for consistently increasing worship attendance, educational programs, and fellowship. More importantly, it has encouraged us to gather around Word and sacrament and proclaim God’s love to the world around us. Our congregation’s habits have dramatically changed on Sunday mornings, as well. Instead of entering worship at the last second possible and then hustling out of a cramped, one room 1850 church building as soon as possible after worship to find a facility with bathrooms or recover from pew wounds, our congregation lingers before and after worship and enjoys fellowship with one another. In fact, they enjoy fellowship in our facility so much that at times it is a struggle to get worshipers to enter the sanctuary on time, as they are so happy to talk with one another in the comfortable, warm, well-appointed narthex or fellowship hall. On the flip side, some take an extended time to exit the sanctuary after worship, as they enjoy being surrounded with visible symbols of their Savior’s love, post service music that rings in an acoustically excellent environment, and the welcoming atmosphere of their family in Christ.

We give thanks to our gracious God, who allowed us to renovate an existing space into a place brimming not just with bathrooms, but with beautiful symbols of Word and warmth.

By Jon Bergemann

Jon Bergemann has served as pastor at Trinity Lutheran Church in Woodbridge, VA (near Washington, D.C.) since graduation from Wisconsin Lutheran Seminary in 2003. He serves on the Commission on Adult Discipleship and the North Atlantic District Worship Committee. He is also a member of the NIV2011- ESV-HCSB translation review group, a consultant for the Commission on Congregational Counseling, and a mentor in the Pastor Partners Program. 

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Additional photos of the renovation project are available at worship.welsrc.net/download-worship/worship-the-lord-renovation-projects.

 

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Resurrection’s first service was held celebrating Christ’s resurrection on Easter Sunday, 1983. After worshiping at a fire station, shopping center, and YMCA, our sanctuary was constructed in 1991. Rather than building a WEF facility (worship-education-fellowship), the congregation pushed to build a sanctuary that would be large enough for the church to grow into. The tradeoff for more square footage was used furnishings.

The century-old altar was from a WELS church in Michigan. It was painted white with gold accents and had a reredos with intricate carved spires. The altar, along with the matching pulpit, lectern, and font, was beautiful, but out of place in the architecture of the rest of the building. The pews were from a Catholic church, and seasoned members knew which seats to stay clear of to avoid being pinched. The vacuum-tube organ was a hand-me-down from a church that had itself received it as a hand-me-down, and the Communion rail was from a church in Green Bay. Even before the sanctuary was dedicated, there was hope that when the time was right the furnishings would be updated.

Ten years later, it was time to start work on another building project—an expansion including a fellowship hall, four classrooms, offices, bathrooms, and an excellent kitchen. Renovating the sanctuary at the same time was also considered, but an expansion and a sanctuary renovation were too much to do all at once. The fellowship hall expansion was dedicated in 2006.

When I arrived in 2010, the members were eager to see if it might finally be time to complete the renovation. They had heard enough visitors over the last four years remark, “What a nice kitchen you have!” While well-intended, those words were the kind of backwards compliment that sticks in the craw of Lutherans who want the most memorable part of Resurrection to be our worship life together in the sanctuary—not the kitchen.

And so, the idea of renovating the sanctuary was on the table at the council meeting nine days after I was installed as pastor. Within four months, a committee was working to design a sanctuary that would emphasize Christ. Our architect and liturgical consultant understood that Lutheran worship centers around the means of grace and were able to help us design a layout and furnishings that fit with and proclaimed our faith. Two and a half years later, on Easter Sunday 2013, we celebrated our 30th Anniversary in our new sanctuary.

A Building & a Church

One of my seminary classmates reminded me recently: “Building the building is a lot easier than building the Church.” That’s because the Church isn’t made out of bricks and mortar. It’s made out of people. As difficult as it is to have 160 people agree about paint colors, it’s even harder to change one human heart.

One of the dangers of an article like this is that it can come across as a rosy fairy tale of success. Yes, we completed our sanctuary renovation, and yes, I’m happy to share some of our joys. But a renovated sanctuary has not solved all our problems, because in the end our greatest struggle at Resurrection never was the fact that our sanctuary couldn’t live up to the kitchen.

The greatest struggle is in applying God’s Word to people’s hearts. No building project can do that; it has to be the Holy Spirit’s work. That work was going on here at Resurrection long before we updated our sanctuary, and I’m praying it will continue long after. Then why renovate? Because our building is a tool to use in ministering to people. We want a sanctuary that, to the best of our ability, points people through Word and sacraments to Jesus Christ and the forgiveness and hope we have in him.

Things That Needed Some Work

One of the challenges of a renovation is working within the constraints of what already exists. For us, that meant the exterior walls and the steel posts supporting the roof had to stay put. But inside, we had much more flexibility. Because of our history, no one here at Resurrection was emotionally attached to the pews, and there were no “gewidmet von” plaques on the candlesticks. Not that the whole process was emotionally easy…we had plenty of things to work through together. But for the most part we had a blank slate as everything needed an update. Here are some of the areas we addressed:

Font, Altar & Pulpit

The new font, altar, and pulpit are now in a line on the central aisle. As you walk into the sanctuary, the means of grace are visually emphasized one after another: Baptism, the Lord’s Supper, God’s Word. After seeing the limited options in church furniture catalogs, it was exciting to design our own furnishings with our consultants. The pulpit can be popped up on castors and moved for special events (for example when the Seminary Chorus came for a concert). The free-standing altar and the font share a matching octagonal design. The heavy sandalwood stone tops are from a quarry in Colorado. Neighboring Toledo is nicknamed “Glass City” because of the history of that industry here, so we had our font bowl handmade by a local glass artist. On the ring of the bowl is a paraphrase of Romans 6:4,5…one more way to emphasize the resurrection at Resurrection.

Artwork

Aside from the chancel furniture and a pair of vinyl-on-canvas banners, our sanctuary didn’t have any artwork. Our architect liked to refer to the huge, bare, back wall as the “sea of drywall.” Our renovation addressed this in two ways. First we added architectural detail—the kind of things that bring the room together without demanding your attention. Wainscoting wraps the room. Pilasters ring the back half, and a stained oak organ chamber façade has replaced the “sea of drywall.” We saved the eye-catching artwork for emphasizing Christ Jesus, crucified and risen, and the means of grace. A crucifix is suspended over the altar, and a new stained glass window of Jesus appearing to Mary Magdalene on Easter gives the whole space the flavor of Resurrection. In the year after the renovation we were able to add new paraments on the pulpit, banners flanking the stained glass window, and a paschal candle. While it’s easy for artwork to be the first thing to be cut from a budget, I’m glad we were able to keep these as part of our renovation. Our art preaches a silent sermon at every service and is now part of the mental image when people think of Resurrection.

Instruments

At one committee meeting, I presented a report on my dream instruments: to replace our aging upright piano with a Yamaha C2 grand piano, and to replace our vacuum-tube organ with a pipe organ. The very next meeting, one of our committee members reported: “I know a guy who wants to trade his Yamaha grand piano straight up for a Harley.” While we didn’t have a Harley to trade, it was true that a man 45 minutes away had bought a new Yamaha for his new recording studio. The studio had folded, leaving a man who didn’t play piano with a Yamaha C2 in his living room. It has amazed me again and again how God has a way of meeting our needs in ways we never knew were so close to home. We’re still waiting for the organ, though as part of the renovation we did finish an organ chamber that’s ready to receive pipes someday.

Acoustics

It takes some careful thought to find the acoustical sweet spot that’s clear for speech and at the same time reverberant for music and congregational participation. After receiving recommendations from our acoustical consultant, we replaced carpet with tile, thickened the drywall on walls and ceiling, and added 3D architectural features to diffuse slapback and flutter echoes. We added an audio loop system for people with hearing loss and worked to improve my mic’s performance in our sound system. It’s hard to say exactly how the new space would sound without those changes, and some of our members would prefer a lower reverb time. But for me proof came the first Sunday in the new sanctuary. On the way out, someone asked, “Was the piano mic’d?” I responded, “No. That’s just the room.”

Layout

Previously, the choir gathered in the back corner around the piano. The computer desk and AV equipment were out in the open with wires all over the place. Two small sacristy closets provided limited storage but had no function for worship. Now, the old pews have been replaced with moveable seating. We have a dedicated music area made possible by removing the sacristy closets. Our new AV room is organized and can be locked.

Lighting

Buzzing fluorescent lights and can lights in the ceiling were replaced with LED spotlights, halogen uplights, and fluorescent pendants. All the fixtures are dimmable for special services.

Flooring

Worn carpet was replaced with tile. A favorite detail in the project is how our architect patterned the tile to emphasize different areas of the room. It’s like a map directing the flow of worship and drawing your eyes to the font and altar.

Four Things I Wrestled With

We’re not the only ones who have addressed these sorts of things. So rather than going into more detail on any of them, here are four things I wrestled with specific to our renovation but common to many projects:

One Room Or Two

One of our first major decisions was how to lay out the new sanctuary. Many churches are long, narrow rectangles with the means of grace set off behind a railing at one end. Some call this a “two room” design. While I haven’t seen WELS churches with a rood screen or iconostasis (as in some Anglican or Eastern Orthodox churches), I have seen churches where the pastor’s chair and the altar are separated from the congregation by not one but two sets of railings. To what extent should the pastor and the means of grace be separate from the people?

In a one-room design, the means of grace are placed among the people. A one-room design can still be a rectangle. But instead of a chancel at the end of the rectangle, font, altar, and pulpit are in the middle of one of the long sides with the people gathered on three sides. (Think of the MLC and WLS chapels.)

Since our existing footprint was basically a square, our best one-room design option was to place font, altar, and pulpit on the center aisle axis. Much more could be written about the pros and cons of each design, but one thing I like about the one-room design is how it brings people closer spatially to the means of grace and closer to one another. It is the same Baptism with the same blessings whether the font is far away behind a railing or within arm’s reach every time you enter the room. But psychologically there’s a difference between the two.

However, that closeness brings with it another question:

Solitude & Community

Along with being a mix of young and old, men and women, rich and poor, our congregation is a mix of extroverts and introverts. Some people thrive on being with others; others want to blend in, be anonymous, and hope that no one outside their circle of close friends will stop to talk to them. So in designing a place for people to be together for worship, to what extent should worshipers be aware of the people around them?

In some designs, it’s possible for someone to sit in a pew and see nothing but backs of heads for the entire service. Not that the focus of worship is on each other. The focus is on Christ, crucified and risen, given through the means of grace. That, however, doesn’t exclude awareness that public worship is about more than just my personal relationship with God. We are members of the Church. In my daily devotions it is just me and God. But on a Sunday morning it is not just me. I am together with my Christian family.

In our sanctuary, pews are at a 45° angle to the main aisle, and two smaller banks of chairs face each other directly, with the altar in the middle. We don’t spend the service staring at each other, but we do see other faces. We commune in a complete circle around the altar, so that the crucifix is above, Christ’s body and blood in the middle on the altar, and fellow Christians on all sides. This has been a significant adjustment for people who would prefer not to be noticed. As I’ve worked through this pastorally, I still wonder: is this too much to ask of an introvert?

Empty Cross Or Crucifix

One of the most difficult decisions was whether to have an empty cross or crucifix. As Americans, it’s hard not to be influenced by the Reformed compunction about images. “It’s too Catholic!” Others wondered why we couldn’t just have Easter. I was expecting those two objections and felt I needed to push back somewhat, especially against the theology of glory embedded in the second.

The more I thought about it, however, the more it hit me that it’s also a matter of law and gospel. Every time I watch The Passion of the Christ, I feel that Mel Gibson is trying to make me feel guiltier and guiltier as Jesus is struck again…and again…and again. I saw plenty of crucifix designs where Christ is contorted in agony, as if it were a competition in the grotesque. “This crucifix ought to make you feel really, really bad!” I think for many people a crucifix is a symbol of law. They miss God’s love and grace there. If that’s the case, why would you want to hang a reminder of your guilt in your church? Doesn’t your conscience do that already?

In the end we do have a crucifix. Our renovation committee and the majority of our congregation were in favor. But I still wonder if I could have done more pastorally for those who were or are troubled by it. It hangs prominently over our altar as a visual reminder that, although many in our world may not, we boldly preach Christ crucified. It is balanced by a stained glass window of Jesus on Easter, so that Christ crucified and risen really is the focal point, not only of our message, but of our artwork as well. I’ve made it a conscious goal in my preaching to reference Christ on the cross: while people may think of their sins when they see the crucifix, they may think even more of God’s love and absolution.

Planning & Giving

Throughout our renovation I wrestled with the Catch 22 between giving and planning. The circle goes like this: You can’t draw up realistic plans without knowing how much people are able and willing to give. At the same time, people have a hard time giving without seeing the plans. So how do you begin?

In our renovation, we had to just jump in that circle and work through several cycles of planning and giving. We still have a large mortgage from the 2006 fellowship hall expansion, so we needed to complete the project without borrowing. It would have been easier if we would have known we were borrowing a certain amount of money, and that therefore was our budget. Instead, we needed to continually update plans to the unknown—what our congregation would be able and willing to give. That’s not the most efficient process. It means we had to rework the same plans several times. But sometimes working together with others is more important than efficiency.

Why Renovate Old Churches

It’s been four years now since we finished construction. Sometimes the question still haunts me: Was it worth it? The time? The financial and relational stress on our congregation?

It’s been four years now since we finished construction. Sometimes the question still haunts me: Was it worth it? The time? The financial and relational stress on our congregation?
Recently at catechism class two kids, a sixth-grader and a seventh-grader, started talking about the renovation. I didn’t prompt them. They would have been second and third graders at the time. They talked about the old pews. About the old, white altar. About the canvas banners. They talked about how glad they were that we renovated the sanctuary. That they liked to worship there. If for another generation Christ crucified and risen can be proclaimed … that’s why we renovate old churches.

Written by Timothy Nass

Timothy Nass has served at Resurrection in Maumee, Ohio since 2010 and is a member of the Michigan District Commission on Worship.

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2017 National Conference on Worship, Music, and the Arts

Kenosha, WI (June 13-16) and Irvine, CA (June 27-30). Worship enrichment for everyone: laypeople, musicians, pastors, teachers, and youth. wels.net/national-worship-conference

 

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So, Honey, what did you think about that service?” his wife inquired as the family drove home after Ash Wednesday worship. Their congregation included the imposition of ashes for the first time, and it seemed like a natural topic to bring up on the way home.

“I’m not sold on the ashes yet. I mean, I don’t think there was anything wrong with it, but it just didn’t do much for me. What did you think about it?”

“I loved it! It was so powerful seeing all of God’s people come back to their seats with cross-shaped ashes on their foreheads. And I got a little emotional when the pastor said to me, ‘Remember that you are dust, and to dust you shall return.’ But I thought it was a powerful message of repentance.”

Their teenage son chimed in from the back of the car: “I thought it was a little creepy that the pastor was basically telling each one of us that we’re going to die. And did you hear him get choked up when his kids came up?”

“It was a little uncomfortable having him stand so close to me to put the ashes on my head, but I liked it,” their recently confirmed daughter said.

Their fifth grade son finally added his two cents worth: “I liked that I could participate. It was different, but it was kind of interesting.”

The preceding family conversation may be fictitious, but it does reflect some of the different reactions worship leaders will encounter when their congregations enter more deeply into the realm of rite, ritual, ceremony, and symbolism in worship.

Do you like artistic expression in worship, or do you prefer the service to be simple and straightforward?

Experiences like the imposition of ashes and other worship rituals are often discussed as a dichotomy: Do you like “high church” or “low church”? Do you like artistic expression in worship, or do you prefer the service to be simple and straightforward? To those dichotomies, add discussions about emotions in worship or the concern that some ceremonies might be misunderstood, and you can see how this topic is ripe for debate!

We best understand and appreciate worship’s ceremonies, symbols, and rituals when we understand them as forms of communication.

There is another way to consider this topic that will avoid false dichotomies and move the discussion into a more profitable sphere. We best understand and appreciate worship’s ceremonies, symbols, and rituals when we understand them as forms of communication. Different forms of communication interact differently with the two hemispheres of our brain. Understanding how the mind processes information, we see how rituals and symbolism in worship are uniquely designed to communicate to the right hemisphere of the brain, while the words of worship communicate to the left hemisphere.

Rituals and symbolism in worship are uniquely designed to communicate to the right hemisphere of the brain.

Two Hemispheres

In popular language, people sometimes speak about the “left brain” and the “right brain.” In reality, of course, we do not have two brains, but two hemispheres that serve unique purposes and that work together to help us function. The psychologist Bessel van der Kock gives a concise summary.

We now know that the two halves of the brain do speak different languages. The right is intuitive, emotional, visual, spatial, and actual, and the left is linguistic, sequential, and analytical. While the left half of the brain does all the talking, the right half of the brain carries the music of experience. It communicates through facial expressions and body language and by making the sounds of love and sorrow: by singing, swearing, crying, dancing, or mimicking. The right brain is the first to develop in the womb, and it carries the nonverbal communication between mothers and infants. We know the left hemisphere has come online when children start to understand language and learn how to speak (The Body Keeps the Score, p. 44).

Not only does the right hemisphere begin to develop earlier than the left, but it also reaches its full development much sooner: the right hemisphere reaches its full development around age three, while the left may continue until age 29. In other words, the affective or emotional side is at its full potential long before the cognitive or logical side is even close to half way there. (This goes a long way to explain toddler temper tantrums and the sometimes illogical choices our teenage children make!) Finally, by God’s design, each gender tends to favor one hemisphere over the other: a woman’s right hemisphere is generally more dominant than the left hemisphere, while the opposite tends to be true for men.

We recognize the importance of engaging both hemispheres in various aspects of our ministries. Seminary students learn to develop Catechism lessons that achieve a cognitive goal (students learned the main point) and an affective goal (students deepened their appreciation for God’s grace). As preachers, we deliver sermons that are not just aimed at the “head” (left brain) but also at the “heart” (right brain). In the same way, worship will best communicate to all of God’s gathered people when it seeks to speak to both the left and right halves of the brain.

Some challenges

We in WELS are blessed with a ministry educational system that is second to none—high standards and rigorous curriculum for future pastors. Four years of Greek, two of Hebrew, and a well-balanced liberal arts education precede our seminary years, where we then hone Greek and Hebrew exegetical skills so that we can say with confidence “Thus saith the Lord.”

As we shape and sharpen our skills, notice which hemisphere of the brain is primarily active: the left. A great deal of our pastoral work involves the left brain—sermon studies and writing, Catechism instruction and Bible classes, reports, newsletter articles, and more. Because so much of our work is left brain activity, it is understandably easy for us to omit consideration of engaging the right brain equally in our worship life.

Our background also leads us to favor left-brain thinking. Past generations of Lutherans often viewed ceremony and ritual as Roman Catholic instead of universal catholic or a tool to engage the right brain in worship. August Pieper’s (d. 1946) rebuttal to the liturgical and ceremonial tendencies of the Missouri Synod shaped synodical thinking: “Wir sind von dem Wisconsin Synode; wir machen kein ‘show.’” Ceremony, which engages the right brain, was simply not seen as a part of WELS practice. On a larger scale, post-Enlightenment Western culture tends to value the activity of the left brain over the right. Notice that when public school budget cuts are proposed, music and the arts are the first to take a hit!

Even with these challenges, we still recognize the importance of the right brain in communication and interpersonal interactions. How many friendly conversations over email or social media have taken a turn for the worse because a statement read by the recipient was not interpreted through the emotions of the writer? A winking emoji might help, but typed text is a difficult medium for communicating emotions, and the emotional content of a message carries a great deal of meaning that nuances a literal reading of words. Sometimes it takes a follow-up phone call where voice inflection can be heard, or a meeting over coffee where facial gestures can be seen, to adequately clear up the confusion. As further evidence, consider the advertising campaign of a Phoenix firm that makes video recordings of court depositions. Three pictures depicting different facial expressions strongly validate the ad’s headline: 93% of communication is non-verbal. Why use the firm’s recording services?  A typed manuscript of a witness’s statements gives only a small portion of their overall communication. Their eye rolls, sighs, and shocked looks on a video tell far more than quotations on a sheet of paper.

93% of communication is non-verbal.

Right Brain and Everyday Life

Right brain communication can be as simple as a smile. The verbal greeting, “Welcome!” carries more weight accompanied by a smile and a warm tone of voice than the same greeting offered with a monotone voice and an expressionless face. When my children run to the front door and shout “Daddy’s home!” or when my wife greets me with a hug and a kiss at the end of the work day, I sense warmth, love, and sincerity far more than if my entrance were met only with words. In fact, if those end-of-day gestures are missing, I might surmise that something is wrong. Every gesture, facial expression, vocal inflection, and simple ritual that is a part of our default daily routine speaks messages that are often louder than words, and these messages are comprehended by the right brain.

Symbols such as the American flag carry great meaning when we view them from the perspective of the right brain. Hardly anyone views the flag’s 13 stripes and 50 stars as only a statement about 13 original colonies and 50 present states—and if they did, they would be viewing the flag from an exclusively left brain perspective. The veteran sees a symbol of the nation he loves and the ultimate sacrifice fellow soldiers made to defend our nation. The flag in procession in an Independence Day parade may bring that veteran to tears, because the flag says so much more than 13 colonies and 50 states. The immigrant who has begun the path to citizenship sees the flag as a symbol of the freedom that he now enjoys in the United States.

Ceremonies have a way of saying “This is important!” far more powerfully than if we simply state “This is important!” When the boyfriend ceremonially gets down on one knee and opens the little box toward his beloved while gazing into her eyes, he will do well not to explain the symbolic statement of kneeling or the symbolism implied by diamonds set into a gold circle. If he actually engaged in left brain communication during the marriage proposal, at best he would be accused of being a romantic clod, and at worst he might lose the girl!

We even use ceremonies to express the (relative) importance of a sports championship. Pomp and circumstance surrounds the presentation of the Lombardi Trophy at the end of the Super Bowl. As the appointed “processional music” begins, a previous Super Bowl MVP, often “vested” in his Hall of Fame jacket, processes forward with the symbolic object to the “chancel” (stage), where it is presented to the team owner as a symbol of victory. Imagine the reaction from fans if someone suggested getting rid of the post-game ceremony. I doubt the idea to ditch the ceremony would be well-received! We engage in ceremonies like these to state the significance and importance of the event we are celebrating. Words alone seem insufficient.

Right Brain and Lutheran Worship

If gestures, tone of voice, symbolism, and ceremony are effective right-brain focused methods of communication in secular settings as diverse as public parades, marriage proposals, and sports championships, it goes without saying that all of these things can also be effective means of communication in public worship.

Our Creator God, who designed the human mind, certainly encouraged the proclamation of his gospel message through right-brain communication. Consider the daily sacrifices in the Old Testament and the message those sacrifices proclaimed. Consider especially the Day of Atonement. The bull and the goat that were slaughtered and whose blood was sprinkled on the atonement cover; the scapegoat that had the people’s sins “transferred” to it and then was carried out into the wilderness to die—these God-prescribed ceremonies from Leviticus 16 surely made an emotional impact on the people who witnessed them! The writer to the Hebrews connects the dots and reveals the meaning of this visually impactful ceremony: “[Jesus] did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, thus obtaining eternal redemption” (9:12). Old Testament believers didn’t have had the benefit of New Testament 20/20 hindsight, but they did have the vivid and striking visual sermon of the sacrifice whose blood would be shed and the substitute who would take on their sins and be led out of the community to die on their behalf.

Old Testament worship is descriptive for us, not prescriptive. But even though it is only descriptive, it is nevertheless instructive for us as we plan worship in ways that will communicate to both head and heart. Permit a personal example to show how we can make a right-brain impact in worship while still faithfully communicating the words and message of the gospel to the left brain.

Old Testament worship is descriptive for us, not prescriptive. But even though it is only descriptive, it is nevertheless instructive.

On June 29, 1997, worship at Grace Lutheran Church in downtown Milwaukee celebrated that day’s minor festival, the Commemoration of Saints Peter and Paul. I was there as a guest for the service, which was held in conjunction with a conference sponsored by the Commission on Worship. The order of worship included a bit more liturgical music and ceremony than a typical summer service at Grace. Seeing a procession during the opening hymn and celebrating a minor festival were new experiences to me, and I still remember the day as if it were yesterday.

The recessional hymn, “Lord, When Your Glory I Shall See” (Christian Worship, 219), made the most impact on me. With Christ’s cross was held up high, we concluded a service that remembered two great saints whose examples of faith were held up for us to emulate. As we sang the hymn, so many elements of the service struck me in a unique way. The closing hymn tune is by Kurt Eggert, under whom I had the privilege to sing in the Lutheran Chorale of Milwaukee during his last year as its director. The hymn brought to mind a pastor whose example I appreciated and wanted to emulate—a fitting personal application on a day when we considered Peter and Paul and their examples of faith. The dignity of the recession, the beauty of the processional cross, the message of the morning, the festive celebration of the Sacrament, and the personal connection of the hymn all combined to create an emotional and memorable moment for me.

The beauty and artistry of the service proclaimed the good news of Christ to my heart affectively even as Scripture, sermon, and song texts proclaimed that same gospel to my head cognitively.

But that moment was more than a modest tear-producing conclusion to a service. With a number of devotional and personal thoughts swirling through my mind as the assembly sang the closing hymn, the beauty and artistry of the service proclaimed the good news of Christ to my heart affectively even as Scripture, sermon, and song texts proclaimed that same gospel to my head cognitively. The service demonstrated that speaking to the head and heart is not either/or but both/and.

Instead of listing practical ways to add ceremony to your services, I’ve shared a personal anecdote. Why? Because the focus of this article is not so much on ideas for worship as it is about the impact of right brain communication. Right brain communication in worship is not about following the rubrics as much as it is about confidently using gestures, symbolism, and ceremony, and allowing them to speak for themselves to God’s people gathered for worship. How that looks may differ from Citrus Heights to Cedarburg. But when we consider how much of communication is non-verbal (and therefore aimed at the right brain), and when we also consider the large percentage of worshipers who are right-brain dominant, we will be less inclined to view this discussion along old dichotomies and more encouraged to see the beautiful possibilities that lie before us in Lutheran worship.

God bless your left- and right-brain communication efforts to his glory!

By Johnold Strey

Pastor Strey served congregations in California for 15 years before accepting a call this summer to Crown of Life in Hubertus, WI. A 2001 graduate of Wisconsin Lutheran Seminary, he received a master’s degree in Pastoral Liturgy and Liturgical Music from Santa Clara University in 2009. He served as the Arizona-California District Worship Coordinator for ten years, and presently serves as a presenter for the Schools of Worship Enrichment and as a member of the WELS Hymnal Project’s Rites Committee. He is currently writing a book on worship to be published by NPH.

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 2017 Worship Conference

June 13-16, 2017 – Carthage College, Kenosha, WI
With smaller satellite sites later in June and July at Sharpsburg, GA (near Atlanta) and Irvine, CA (Orange County).
See wels.net/events/worshipconference for more information.

Previous Conferences

Resources—presentation outlines, worship folders, photos, audio excerpts—are available at worship.welsrc.net.

 

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The Twelve Days were nearly over. It would soon be time to pack up the ornaments and take down the Christmas tree. So for a few more minutes that evening I sat staring and pondering. I considered my (pseudo-) tree’s evergreen (like) branches and their connection to the Tree of Life and eternity. I squinted at the strings of lights and thought, “Jesus is the Light of the world…” “The light shines in the darkness…” I took in the glassy bulbs reflecting the Light to the world and the crafted ornaments picturing the details of the Christmas story or pointing to the cross. I enjoyed the beautiful Christian symbolism of the tree that took me a little farther into my celebration of Christ and of Christmas.

How many people who put up Christmas trees in their homes think about—or even know—the symbolism there? I’m guessing that it’s not a really high percentage. Many Americans put up a Christmas tree out of habit, because it’s what we do in our culture. It’s part of the appropriate “decoration” for the season.

So, is the symbolism of the Christmas tree dying? It’s certainly not as meaningful anymore. Symbolism is not effective if nobody thinks about or understands it. The symbol becomes mere decoration.

We don’t want this to happen to symbols in our worship. We can’t let them die. Many congregations have symbolic artwork in their worship spaces. Are those art pieces effective? Do members appreciate what the symbols represent? Do they even notice them anymore? The symbols in our churches are more than mere decoration. Worship lives can be deepened by symbols, but only if worshipers are tuned in to the bigger thoughts behind the art they see.

What Makes a Symbol?

Before we go further, what makes a symbol? It is helpful to think about the distinction between a symbol and a sign.

This airplane shape is a sign. It’s a simple, literal representation of something we know, something tangible. Even somebody who hasn’t been educated in the meaning of this graphic has a pretty good idea the image is telling her that she is close to an airport. There is nothing more to it than that.

This power emblem is more of a symbol. Because power is an intangible concept, not something we can easily picture, a clever graphic designer developed this set of shapes to represent the idea. Now a widely used identifier, this image is helpful to those who know that you can power up your electronic device by pressing such a labeled button. It is, however, not so useful to anyone who doesn’t understand what the shapes represent. (It’s also not a very deep symbol. The concept of electrical power has lost a lot of its mystery as we have become more dependent upon it in our everyday lives.)

Symbols open us up to concepts that are difficult or even impossible for us to understand.

While signs are meant to be easily read, symbols are designed to take one deeper. That’s the beauty of them. Symbols represent ideas, and their visual connections open us up, if even slightly, to concepts that are difficult or even impossible for us to understand.

Making connections—this is the blessing of symbolism in our worship lives. Since the God we worship and so many aspects of faith are beyond words and pictures, beyond reason and understanding, symbols can help build bridges between our lives of reality and our lives of faith and thus strengthen our worship. We have a cross symbol in the chancel to help us think about Jesus and his sacrifice for us. We have the open book symbol on the lectern to picture God’s Word as a means of grace and a guide for our lives. We have the descending dove on the font to remind us of the Holy Spirit and his saving and sanctifying work in us through Word and Sacrament. We have….

Symbols can help build bridges between our lives of reality and our lives of faith.

What do you have? What are the symbols in your worship space? Look at them again with a fresh eye. Ponder them and consider how you can use them to make connections in worship.

The Need for Symbol Education

Many people will look right past worship symbols unless they are taught and reviewed often. A good number of our Christian symbols come from the early Christian church and the Middle Ages, when symbols were used and taught regularly. Most people of that time were illiterate—that is, not able to read and write—but they were quite biblically literate and knowledgeable about the symbolic images that were before them; the church used art to teach truths and to direct spiritual thinking.

That is not the case today. While we live in a very highly text literate and visual culture, we don’t live in a symbolic culture or a symbolically literate culture or a biblically literate culture. Of the thousands of images that come at us every day in print or on screens, most are straightforward and meant to be read easily; few are fashioned to be considered for deep meaning or even to be looked at for more than a quick couple of seconds. Today’s image-overloaded Americans are not accustomed to symbolic thinking—or they don’t take the time for it.

Today’s image-overloaded Americans are not accustomed to symbolic thinking.

Powerful symbols can be right in front of us and go unnoticed. It took me years to understand that, in the sanctuary at St. John, Jefferson, the quatrefoil, a four-lobed leaf or flower, is the dominant symbol. Oh, I saw quatrefoils…everywhere. They make up the shape of the windows in the doors that separate the narthex from the nave.

They are carved into the altar and the reredos behind the altar. Dozens of quatrefoils ring the tops of each of our light fixtures. Dozens more line the molding that transitions the walls to the ceiling. Flowers with four petals are the focal point of the stained glass windows in our transepts. When I saw them, though, either I didn’t think about them, or I thought about them as a dominant decorative motif for the sanctuary—but not as symbols. I’m sure most of our members were of the same mind. Once I learned that the quatrefoil is a symbol of the gospel, the four lobes representing the books of Matthew, Mark, Luke, and John, I was surprised both at how oblivious I had been and at how beautifully our church designers worked to show the predominance of the gospel in our worship by including not just one, but hundreds of these symbolic shapes in our worship space! Now I love the quatrefoil symbol; I think about it often and point it out to others, too.

I was surprised both at how oblivious I had been and at how beautifully our church designers worked to show the predominance of the gospel in our worship.

In Practice

So, how do we guide 21st century Christians to such “Aha!” moments and deeper worship through symbolism? Here are a few practical thoughts for symbol education.

As Jesus used much symbolic language in his teachings, much of our Christian symbolism is borrowed from his words. Vine and branches, bread, light, salt. Filling ears with Jesus’ picture language in lessons and sermons is natural in worship, and it is also easy to direct eyes to a connecting image in a stained glass window or on a banner. Pointing out a sanctuary symbol in the introduction to a service, a hymn, a sermon, or a lesson decodes the presence of that symbol.

A good portion of our symbolism ties to the church year. When we enter a new season, my pastor, as part of his introduction to the service, points out that the paraments in our chancel have changed and gives a brief explanation of the new color’s meaning. There are ample opportunities to teach just like this in each passing season: explaining the Advent wreath as part of the midweek Advent service’s candle lighting ceremony; noting your altar’s empty cross on Easter; highlighting your stole’s intertwined rings on Trinity Sunday.

Worship folders and bulletins provide a great space for printed images along with explanations, especially if one’s worship space does not house a lot of symbolic artwork. A worship folder’s cover art with symbolism that ties to the week’s lessons or hymns helps set the theme of the day; a sentence or two about the artwork will help make a secure connection. With today’s word processing software and in our Google Image age, copyright-free graphics for Christian symbols are easy to find, copy, and paste into several sections of worship folders and bulletins.

After thinking about and presenting on the topic of Christian symbolism at the 2011 Worship Conference, I started a special section in our bulletin called “Symbol of the Week.” Here’s the first entry, from the Tenth Sunday after Pentecost, Year A:

Symbol of the Week: Many of our Christian symbols come from Jesus’ teaching and parables—like the parables of the treasure, the net, or the pearl that we hear in today’s Gospel lesson. The pearl “of great value,” which in Jesus’ parable symbolizes the kingdom of God, has also come to represent anything that is rare and of great value in our spiritual lives, including the Word of God and even Jesus himself. Enjoy the pearls that come to you today in your worship.

Most of the time the “Symbol of the Week” was connected to the theme of the day or to a reference in one of the Scripture lessons. Other times the highlighted symbol was seasonal or one of the symbols in our worship space that would otherwise not be reviewed. This section was included in the bulletin for the rest of that three-year cycle of lessons. It will probably come back again someday, but maybe, for variety’s sake, as an educational piece in our church’s monthly newsletter.

Like other spiritual education that the church provides, opportunities for symbol teaching will come outside of worship time, too. Bible study sessions provide opportunities to present Christian symbols and their explanations in many discussions. As a visual learner and lover of art, I like to include some type of image on nearly every PowerPoint slide in my Bible study presentations. I can’t help then but regularly take a minute to point out symbolism or connections. I often get a thoughtful “Oh…” when we make the picture a part of our discussion. Sometimes, even before I get to it, somebody will comment on or ask a question about an image.

Once in a while—again, because I love art and my Bible study attendees appreciate it—an “art break” occurs in the middle of a lesson to show photos of artwork (famous or not-so) that connect with the section of Scripture we’re discussing. It’s a good way to point out symbolism in the art that is not commonly used in our churches today.

Of course, a full study on Christian symbols, their origin and their meaning, is good to have every once in a while on a Bible study schedule. The resources listed with this article give information on materials that would be helpful for such a study.

Consider also how important it is to teach Christian symbolism as part of Catechism lessons and Bible information classes. The growing Christians in these classes can greatly benefit from visual education tied to the doctrines they are learning. Catechism books include a lot of graphics already. Handouts or other visual aids can include more.

We let symbols live by making lessons on Christian symbolism part of the curriculum in our Lutheran elementary schools. Where do these lessons fit? Are they part of Bible lessons, devotions, classroom decoration, art classes? One principal under whom I served had a unit on Christian symbolism as part of his upper grade religion course each year. The study of Christian symbols became such a special topic to him that he has explored more deeply in personal study and has given well-received presentations on symbolism at churches in our area.

Don’t Assume

Teaching and reviewing Christian symbolism is beneficial at all levels. Even our most faithful members may not grasp basic presentations of symbolism. For our last Reformation Festival I set up a symbolic display of the means of grace: the baptismal font on a stand, a big open Bible next to it. Somebody asked our congregational president what was going on, why the font was raised up. Our president relayed this conversation and asked me to be sure to explain whatever symbolism is presented, no matter how simple. I was a little surprised, but I should know better.

You see, I can present artistic symbolism in banners, sanctuary displays, graphics—I can even challenge with uncommon symbolism, like a pelican (Christ’s atonement) or pomegranate (the Resurrection)—but those efforts are wasted if the connecting meaning is only in my head and in nobody else’s. I can’t be like the pop singer who writes cryptic ballads filled with figurative language and then brushes off the baffled questions of fans with, “Whatever it means to you is what it means.” In worship, symbolic meaning is not open to interpretation. It must be explained. It must be clear.

Only then do the symbols live.

Efforts are wasted if the connecting meaning is only in my head and in nobody else’s.

Back to the Tree

The Christmas tree I was pondering had an unusual ornament perched on it—a goldfinch. I happened to find the tiny bird ornament two summers ago at Bronner’s Christmas Store in Frankenmuth, Michigan, not long after I had learned about its symbolism. While visitors to my house might look at the ornament and say, “Hmm. Beautiful bird,” I look at it and think: Goldfinches eat thorns and thistles—yes, those thorns and thistles listed as consequences of the fall into sin in Genesis 3. Goldfinches devour them, destroy them, just as my Savior Jesus destroys the curse of sin for me. I have another symbol that I now love.

I have put the goldfinch ornament away. But I’ll think about what it means to me when it comes out again next year. That symbolism will live with me every time I see it.

Written by Peter Schaewe

Peter is staff minister and art teacher at St. John, Jefferson, WI, and has served as the Worship Arts chair for the last five worship conferences. He is a graduate of Martin Luther College and holds a B.F.A. in painting and drawing from UW-Milwaukee.

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Symbolism Resources

Books:

• Murray, Peter and Linda. Oxford Dictionary of Christian Art. Awesome resource…not just for symbolism, but for any topic related to Christian art.
• Gray, Doug. Christian Symbology. Much of this book is on christiansymbols.net.
• Fergusson, George. Signs and Symbols in Christian Art. —Very comprehensive. It seems like a lot of the websites I found on Christian symbols are “quoting” from this book.
• Baldock, John. The Elements of Christian Symbolism. The first part of this book is more philosophical with a good explanation of the nature of symbolism.
• Steffler, Alva William. Symbols of the Christian Faith.
• Stoner, Marcia. Symbols of Faith: Teaching Images of the Christian Faith. This book includes symbol patterns and activities for teaching symbolism. The cover says that it is “for intergenerational use,” so don’t think that it’s just fun stuff for kids.
• Taylor, Richard. How to Read a Church: A Guide to Symbols and Images in Churches and Cathedrals. In addition to information on symbols, this book has summaries of Bible events and people that one might encounter when looking at art in churches.
• VanderMeer, Harriet. Rings, Kings, and Butterflies: Lessons on Christian Symbols for Children.—Comes with a CD with of images you can use for your publications
• Whitemore, Carroll E. Symbols of the Church. A thin but full book… It’s a quick reference.
• Dover Publications has a book called Christian Symbols that includes a CD with 456 royalty-free pieces of clip art.

Internet:

• paramentics.com
  WELS member Ian Welch is a graphic artist with a site full of art for your worship folders for each Sunday of the church year along with information and art on symbols.
• welsstainedglass.org
  View symbols from the stained glass windows of WELS churches. Photographed and posted by Pastor Robert Koester.
• christiansymbols.net
  See Christian Symbology by Doug Gray above… It’s the same thing.
• planetgast.net/symbols/
  A fairly comprehensive listing of symbols with information, pictures (not great but usable) and available patterns for free by email or for purchase on CD.
• google.com (Images)
  Type in key words, and you’ll find resources and images that you can copy and paste into documents for educational purposes.
• http://worship.welsrc.net/download-worship/2014-worship-conference/ A Catalog of Christian Symbols—my presentation handout from the 2014 Worship Conference.

 

 

“How will it go? What will people think?” These questions were on my mind prior to making a presentation at our synod’s 2011 National Conference on Worship, Music and the Arts. With the kind assistance of Dr. Kermit Moldenhauer, I had prepared new musical settings of the canticles found in the historic liturgy, settings written for piano and guitar. ¹ Being far less than professional in both guitar and vocal performance, the thought of playing and singing in front of a group was doing a little number on my nerves. All in all, it turned out that the two sessions went well.

Four years later, this article reviews a 2014 worship conference presentation which expanded on the one just described. With Mr. Mark Davidson on the piano bench, I led two groups through 24 samples of hymns and songs written for piano and guitar. ² Based on that event and other experiences, it is a privilege to share a few observations.

Repertory and Instrumental Performance

There is no shortage of worship music written for “keys and strings.” With the stipulation that texts must be scripturally sound, the question becomes, “Which solid titles/texts have music written for both instruments?” Christian Worship: A Lutheran Hymnal included guitar chords for only 12 of 623 hymns. The guitar edition for Christian Worship: Supplement had a much higher percentage: 70 of 85. To be noted, however, is that not every one of those 70 supplement hymns was written with guitar accompaniment in mind. The same is true of any number of recent hymnals where guitar chords are available for every hymn or song. Without delving into technical detail, it is true that someone can analyze the chord structure of the keyboard settings and manufacture matching guitar chords. The questions become whether or not the resulting combination works musically, and whether or not the guitarist can actually manage to play the matching chords.

One of the main purposes of “Voices Raised with Keys and Strings” was to provide a sample playlist where such questions were taken out of play. The guitar chords of the sample pieces were accessible to guitarists who play at an average or less than average skill level. The hymns and songs featured in the sessions were written in such a way that both instruments were intended to be combined.

That intent may not always be readily apparent. Early in the first session, an example arose which put a smile on my face because I expected it to happen. Rather than playing strictly from the accompaniment, Mr. Davidson was improvising the piano performance in a way that better suited the guitar accompaniment. Noting that the piano score was different, one attendee asked which score he was using and where it could be acquired. I had to acknowledge that not every congregation will have a keyboardist who can improvise in this way.

This is, however, part of the mix in seeking to have keys and strings accompaniment for worship. The well-known tune HYFRYDOL (CW 365) is available from Oregon Catholic Press (OCP #91192) as a score for unison singing, keyboard, guitar, and trumpet in Bb. The lead sheet (text, guitar chords, and melody only) carries this note at the bottom of the page: “When guitar and keyboard play together, keyboardists should improvise using the guitar chords above the melody.” While such a note does not mean that this is the only way that such tunes can be played, worship planners with limited musical background will benefit from understanding whether or not their congregations’ musicians can improvise.

Perhaps one of the easiest test cases for exploring a piano/guitar combination in worship is two pieces from the version of Morning Praise published by NPH in Christian Worship New Service Settings (M. Haugen; downloadable instrumental parts OL-033039E). Both the Venite and the Te Deum have an easy complementary guitar arrangement.

That brings up one further item to address in terms of WELS worship planners and repertory. Of 24 pieces sampled during the session, only four came straight out of Christian Worship resources, and less than half were Christian Worship titles. As we walk together in a synod, I have the confidence that Christian brothers and sisters will devote themselves to choosing texts which match our Christian and Lutheran confession. As worship planners search for solid texts which are also available with the instrumentation under discussion, where can we best point them?

Just to be clear (if it isn’t obvious), the sample playlist of our session had no intention of being comprehensive. After vetting the texts, the titles were chosen primarily on the basis of a compatible arrangement for both piano and guitar. An ongoing question for WELS worship leaders is: “Do we give people a fish or teach people to fish?” Do we best tell people where to look for quality piano and guitar worship music, or do we generate a list and put individual pieces in their hands?

I don’t believe it’s wrong to ask that question. Nor do I believe it’s necessarily the right question. Some congregations have people who, without advice or assistance, know where to go and who can secure quality worship music for this genre of performance. Other congregations have people who would prefer not to be given directions where to go but who would derive greater benefit from being given specific titles, links, etc.—the actual music. A difficulty with the latter is that subjectivity will always be a factor, both for those who generate “the approved list of materials” and for those who are on the receiving end of such lists (“Why did or didn’t they include such-and-such a title?”).

A better question is to ask about balance. It wouldn’t be desirable to limit congregations’ repertory to 30 hymns which work well with piano and guitar simply because those are the hymns which can be identified or performed or made available. Nor would it necessarily be desirable to always accompany every hymn or liturgical song with these particular instruments (or to endlessly search for such settings), as if the hymns and songs weren’t written with organ accompaniment in mind. Balance comes into play when we recognize that, for both music and available musicians, one genre doesn’t need to cover all repertory. We’re perhaps not doing our best worship planning when, in search of piano and guitar accompaniment, our first consideration is “What can we find out there?”

Seldom if ever is Lutheran worship planning going to be easy. Ask any pastor or music minister how easy it is to pick hymns or line up choir music for a year. It takes time and effort. For two reasons (one of which comes later), I maintain that the best starting point for corporate worship music accompanied by piano and guitar is our church body’s published hymnal and its accompanying resources. The reason for starting there is that we already know what’s there—texts carefully chosen for use in our churches. If we don’t yet have a high percentage of 711 existing hymns, plus liturgical music, written specifically for piano and guitar, I recommend both patience and a commitment to keep working at it.

I will admit that the guitarist part of me would probably prefer to have a complete set of all of our hymns and liturgy songs written specifically for the combination of piano and guitar. But again, ask the members of Koiné or Branches Band (groups which have worked almost exclusively with CW/CWS texts) how much work it takes to produce a strong “keys and strings” arrangement that can also be used by others. It is no small task. It is a task on which the current hymnal project has its eye. While the current hymnal project may not be able to promise “a complete set,” it will be pursuing the matter in terms of both piano and guitar editions as well as other instruments.

Congregational Performance

Making a worship conference presentation is like preaching to the choir. At these sessions the attendees served as the choir. While much of the sample playlist was brand new to them, strong singing voices and ability to read music meant that the selections were well sung. Since this is obviously not always the case at the local congregation, those results were surely a bit skewed.

As much as I personally enjoy playing guitar along with the piano to accompany worship, and as well as the singing at the sessions went, I do not mean to write in a way that puts organ accompaniment in a bad light. Apart from people’s personal preferences for accompaniment and apart from concerns about the ability of the organist, there are strong arguments for putting the organ at the top of the list as the premier accompaniment instrument for public worship. At the same time, at both of my worship conference presentations, 2011 and 2014, it was easy to sense something in the room. While I didn’t take a poll of how many organists were in the room, comments and discussion revealed how some felt: “In addition to the organists who serve our congregation so faithfully and so well, perhaps this is a way that I, a non-organist, can serve the Lord and the church.”

“Perhaps this is a way that I, a non-organist, can serve the Lord and the church.”

Introducing practices into the worship life of a congregation calls for the greatest care and patience. I recall the first time I played guitar in a public service in the 1990s. After the first performance, I didn’t play again for another year, not because it was not well-received, but because I didn’t want to push. I also took things slowly because I was the guitarist. Especially since I was the pastor, I didn’t believe it was my place to play in church just because I could play the instrument. I would rather be asked to serve in that way than to imply that I really ought to be able to serve in that way.

With that kind of “public worship thinking” understood, I would hope that worship conference presentations such as “Voices Raised with Keys and Strings” would lead to congregational conversations about utilizing the gifts of as many of the congregation’s instrumentalists as possible. Some common sense is necessary when it comes to deciding on which instruments are commended or not for use in public worship. In light of different skill levels, the same is true of which instrumentalists are asked to serve (or perhaps, as difficult as it may be, not asked to serve). But as the efforts are expended to educate the congregation in advance and to avoid the pitfalls and to work out all the bugs, watch how much the ownership of and appreciation for public worship increases for both instrumentalists and non-instrumentalists alike as individuals join the congregation’s local orchestra, be they one or two or many.

An article recapping a presentation entitled “Voices Raised with Keys and Strings” would miss the mark if the first two words weren’t also emphasized. To do so, I acknowledge the efforts of the conference presentation keyboardist, Mr. Mark Davidson, and of Rev. Aaron Christie, both of whom serve at the congregation where I now hold membership, Trinity Lutheran in Waukesha, WI. In large part, their worship planning was responsible for many of the selections in this presentation. The ensemble at Trinity ensemble includes piano and guitar, along with mic’d cantors—and also at times trumpet, percussion, digital keyboard, violin, cello, and bass guitar.

In most cases the assembly sings along with the cantors—hymns, psalms, or service music which they have sung before, just with different instruments.

When that ensemble comes together (every other month on average), its selections number between six to nine pieces per service. The selections have never been anthems; they are always either hymns or service music (canticles, psalms, verses of the day). Performing from a dedicated music space at the front right section of a large nave, the ensemble seeks to “raise voices.” In most cases the assembly sings along with the cantors—hymns, psalms, or service music which they have sung before, just with different instruments. Trinity in Waukesha is by no means the only place using this approach. I write favorably about this approach not because I am a part of it but because it is transferable to the Lutheran congregations and schools whose worship leaders are reading this article. This approach focuses on the body of hymns and service music which is common in our church body.

Adequate rehearsal time is essential.

Adequate rehearsal time is essential. None are the times when this ensemble has played without individual and group rehearsal. It takes a lot of work. Few are the times when this ensemble has played that I haven’t spent time figuring out guitar chords by playing piano chords, transposing music to an easier key for the guitar, or organizing and marking up music for performance.

While there are some unique items about the dedicated worship space and the sound system which I could address (such as iPad controlled mixing capabilities), here’s what I appreciate most about this ensemble. It is both set up and executed to involve the worshiping assembly. This is the second reason that the best starting point for corporate worship music accompanied by piano and guitar is our church body’s published hymnal and its accompanying resources. Familiar tunes make for success when leading the congregation with different instruments. With a guitar on my lap and a monitor amp allowing me to hear myself play, I can’t always judge how the singing is going, but comments indicate that it is going well, due in part to good mixing, but due in greater part to the use of familiar hymns and service music. In a setting which is blessed to have a magnificent pipe organ and gifted organists, occasional scheduling of this ensemble has allowed people to find “a new dimension in the world of sound” (CW 248:2).

Familiar tunes make for success when leading the congregation with different instruments.

It has taken a few years for me to become marginally adept at performing most of a service’s worship music as a guitarist, in combination with a pianist, in what remains a familiar Lutheran worship service. Unlike the weeks before the worship conference in 2011, I no longer find myself worrying or wondering, “How will it go?” or “What will people think?” I now find myself hoping and praying for something definitely more significant and decidedly more focused: “Will this strengthen the singing? Will it carry the text more forcefully toward the rafters and more deeply into the hearts of both hearers and singers?” To combine piano and guitar in accompaniment is by no means the only or best way for that to happen, but for that to happen is by all means the best reason to combine piano and guitar in accompaniment.

Occasional scheduling of this ensemble has allowed people to find “a new dimension in the world of sound.”

Written by Michael Schultz

Pastor Schultz has served WELS congregations in Flagstaff, AZ and Lawrenceville, GA. He chaired the hymns subcommittee for Christian Worship: Supplement, compiled its guitar edition, and currently serves as project director for a new WELS hymnal. Some of his compositions, arrangements, and hymns are available at www.forthedirectorofmusic.com.

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  ¹     Throughout this article, references to “piano and guitar” are not intended to be exclusive. Many, if not most, of the arrangements from the conference sessions included options for a number of other instruments. Limiting the language of the article to “piano and guitar” simply reflects the session title and the instruments used during the sessions.

  ²     A repertoire list from this presentation is available at http://worship.welsrc.net/download-worship/2014-worship-conference/. Audio samples are available for many of the selections. Recordings from publishers  are not always reliable to show potential in a given parish. The vocal style may be too soloistic or too much a pop style. Your choir or a soloist may use a different vocal style. The instrumentation may be too complicated (and thus too difficult) or too busy. For example, too much percussion may make a song seem less appropriate. But the same song will “work” with less percussion.

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Beyond Strumming

Search giamusic.com for three volumes with the title Beyond Strumming. From the publisher’s description: “Liturgical guitar method series. Provides both the music reading skills and guitar techniques demanded of today’s liturgical guitarist. Book includes compact disc.”

Without endorsing every point but noting that much of the liturgical music is transferable to Lutheran circles, readers might be interested to know that Michael Joncas, David Haas, Marty Haugen, and others were featured in a one-hour documentary on KSMQ public television—On Eagles’ Wings: Minnesota’s Sacred Music. Search for the title on YouTube. It’s about far more than guitars. But note this quote at 17:37: “While in some cases guitars were well played and invited the people’s participation, in other places very amateur guitarists played and gave sacred music a bad name.”

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“By Faith”

A double CD of highlights from the 2014 worship conference would make a fine Christmas gift for church musicians. Search NPH for the title track (above)—a hymn anthem by Keith Getty and Stuart Townend. Additional tracks are available by free download at worship.welsrc.net.