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The Communion Liturgy at New Life Downtown

Every once awhile, I am asked what our liturgy is at New Life Downtown. Our service flow (in general) can be found HERE. But the most 'liturgical' part of the service-- i.e. the part that uses the ancient prayers, practices and sequence-- is when we come to the Lord's Table.

While I am an ordained Anglican priest, I serve as a pastor at New Life Church, a non-denominational, charismatic church, where I have been on staff for over 14 years. Fortunately, a trademark of Anglican worship is its adaptability to different contexts. 

Almost all these words are from the 1979 Book of Common Prayer. The only tweak I've made is in the way I announce forgiveness in the 'absolution' section. We have the band on stage during all of the below, providing a soft, worshipful bed of music. Once the invitation is given (the last section of the communion liturgy), the worship leader begins the song she has chosen for that week. From Easter to Advent, this is the longer section of musical worship, where we sing 4 songs.

Below, the bold are the 'movements' or sections of the Eucharist liturgy; the italics are an abbreviated version of the instructions I give.

-------------------------

CONFESSION (All):
Take a moment and let the Holy Spirit nudge you about ways that you can surrender, ways that you can turn away from self-reliance and toward a dependence on God. Now, let us pray this prayer together:

Most merciful God, 
We confess that we have sinned against You in thought, word, and deed, by what we have done, and by what we have left undone.

We have not loved You with our whole heart;
We have not loved our neighbors as ourselves.
We are truly sorry and we humbly repent.

For the sake of Your Son Jesus Christ, have mercy on us and forgive us; 
that we may delight in Your will, and walk in Your ways, to the glory of Your Name.

Amen.

[UPDATE] WORDS OF ABSOLUTION/FORGIVENESS (Me): 
May the Father of all mercies cleanse you from your sins and restore you in His image to the praise and glory of His name, through Jesus Christ our Lord. 

[UPDATE] THE PEACE:
The peace of the Lord be with you! Now turn to one another, and pass on the Lord's peace, speak His life and His love to one another.

EUCHARIST PRAYER:
Me:             The Lord is here
All:              His Spirit is with us.

Me:             Lift up your hearts.
All:              We lift them to the Lord.

Me:             Let us give thanks to the Lord our God.
All:              It is right to give Him thanks and praise

WORDS OF INSTITUTION (Me):
On the night he was handed over to suffering and death, our Lord Jesus Christ took bread; and when he had given thanks to you, he broke it, and gave it to his disciples, and said, “Take, eat: This is my Body, which is given for you. Do this for the remembrance of me.”

After supper he took the cup of wine; and when he had given thanks, he gave it to them, and said, “Drink this, all of you: This is my Blood of the new Covenant, which is shed for you and for many for the forgiveness of sins. Whenever you drink it, do this for the remembrance of me.”

MEMORIAL ACCLAMATION (All):
Christ Has Died, Christ Is Risen, Christ Will Come Again.

THE EPICLESIS-- 'Come, Holy Spirit' (Me)
Stretch your hands forwards as a Kingdom of priests:
“We pray you, gracious God, to send your Holy Spirit upon these gifts that they may be the Sacrament of the Body of Christ and his Blood of the new Covenant.” 

Lift your hands up in surrender:
“Sanctify us also that we may faithfully receive this holy Sacrament, and serve you in unity, constancy, and peace; and at the last day bring us with all your saints into the joy of your eternal kingdom.” 

THE INVITATION (Me):
“The gifts of God, given for the people of God. Take them in remembrance that Christ died for you, and feed on him in your hearts by faith, with thanksgiving.”

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The Liturgy: What the Community Builds Together

Do the Words We Use in Worship and Prayer Really Matter?

[I have discovered from my recent tweets about the language of our worship and prayer that while many agree, several are confused. Some wonder why this fascination with the old and the traditional. Others think I'm simply an unlikely champion of the "good ole hymns." In an attempt to provoke more discussions amongst yourselves-- worship leaders, worship teams, songwriters, etc-- I have formulated the three most frequent objections I've heard...and I've attempted a response. If my response is severe, it's because I believe the issue is.]

"Worship songs" are not just "expressions of our hearts to God", they shape what we believe about God. In the first 1600 years or so, few dared to write "their own songs" for congregational worship. The first prayers and songs of the Church were Psalms (prayers they learned as Jewish children) reframed around Christ. By the end of the 1st century we see a few creedal formulas surface, many of which are quoted in Paul's letters. Later, when more songs and liturgies were written, they were carefully worded by theologians like John Chrysostom in the 4th century (whose liturgy the Orthodox Church still sings!) and much later, Luther in the 16th century. For many centuries after the Reformation, songs written for public worship had to have words taken directly from Scripture. Today, we are loose about it. We sit down-- and I say "we" because I have been guilty of this-- and try to write a song based on what's in our hearts, what we want to say, what my Church wants to sing...all of which may be OK if they are subservient to the larger question, "What is true about God?" Still, some insist...

1. "It's the Heart that Counts."
Tell that to Nadab and Abihu-- you know, the guys who offered a "strange fire" and got struck down in Numbers 3. Or Uzzah, the guy who struck dead for touching the Ark that was sliding off a cart it should never have been on because David did not "seek the Lord about the prescribed manner." Where did we arrive at the notion that God does not care about the way that we worship? Or that all that matters is our heart? What only adds to the muddle is the confused notion about what the "heart" is. We have been shaped by the Romantic Era so that when we hear "heart" we think "intention" or "desire." But in the Scripture the "heart" is the seat of the will. It is where action comes from.

But here's the real question: Are you sure that your words and your heart are two separate things? Can you sing "bad" words but have a "good" heart? Jesus seemed quite clear that our words always betray what's in our hearts. Perhaps our words in worship reveal what we really believe about God in our hearts. This is point of the whole Lex Orandi, Lex Credendi, Lex Vivendi thing. It's the conviction that the way we worship is the way we believe is the way we live. It's not just a clever Latin phrase from a long time ago. Is it an accident that along with the rise of "popular worship songs" devoid of the words and content of the Creeds and Confessions of the Church has come the rise of a new religion, Moralistic Therepeutic Deism, that many think is "Christianity"? Have our words of prayer and worship become so generic that most of what we sing can be just as easily sung to Simba the Lion King or, better yet, Oprah's 'God'?

The Bible also tells us that our heart is desperately wicked. Scripture and the historic creeds and confessions of the Church (that were either based on Scripture or were themselves the basis for selecting the Canon of Scripture) are like iron stakes, driven into the ground on either side of a young tree. Without them, our worship grows crooked.

2. "What We Really Need is the Spirit to Show Up."
Immediately I want to ask, "Which Spirit?" and "How will you know it's Him?" What this statement may reveal is a fixation on an experience. But Christians don't gather together so they can "experience God" as if it's a sanctified frat party. We gather to pay attention to God-- His presence in the Sacraments, His voice in the Scriptures, His Spirit in His people-- and to pay attention to one another-- our companions on the way of the cross. To say it's all about God "moving" in a service is to leave that up to a subjective experience of whether He "moved" or not. If we aren't careful we may think that as long as we danced/cried/shouted/were moved/etc then it doesn't matter if what was said or sung was actually about Father, Son, and Holy Spirit. This is letting Experience define Truth instead of letting Truth define Experience. It's a bizarre non sequitur: "I feel it, therefore it is true." No one would actually say this, but our actions may indicate that we are more concerned with "what the experience of God is like" than "who the God of the experience is." Pardon me for being crude, but that's a bit like saying, "As long as the sex is good, I don't care whom it's with." And, indeed, that seems to be the motto of our culture. But if we are to be Christ's Bride and not Bablyon's Whore, we can't qualify a worship service filled with sloppy theology by how good it felt. Our worship must begin with the question, "What is true about God?" not "What do I want/need/expect to feel?"

Oh, and by the way, every time the People of God gather in Christ's name, the Spirit of God is there. You (plural!) are the Temple of the Holy Spirit. He is present when we gather. The discipline of gathering weekly to worship is one of learning to pay attention to Father, Son, and Holy Spirit, not to have a group sensation.

3. "We Need to be Free to Express Ourselves in Our Own Way."
Resisting the urge to refer again to the aforementioned Nadab and Abihu, I will say, instead, that you are free to do lots of things. You are free to worship a false god if you'd like. You are free, as Adam and Eve were, to try to be god-like instead of reflectors of the Image of God.

"Freedom" is another convoluted word, muddied by the Romantic Era and the American Revolution. "Freedom" in the American sense is quite different from "Freedom in Christ." Jesus didn't die to give us free speech; He died to set us free from the law of sin and death at work in us. Our culture has idolized autonomy and called it "freedom." We like innovation and not imitation because innovation is an expression of independence, and imitation is proof of dependence. But Biblical worship has nothing to do with the arrogant and the independent. If you insist on making this about "expressing yourself", you will find yourself more at home with the Golden Calf than with the God of Abraham, Isaac, and Jacob. After all, the Golden Calf was an image Israel was familiar with, an "expression of worship" they knew and that made sense to them. You cannot fashion YHWH in your image; you are fashioned in His image, which is why there is a "prescribed way" to worship Him. It takes humility to say, "I don't really know how to worship." It takes humility to ask, as the disciples did, "Lord, teach us how to pray." And then to listen to the words of the Lord's Prayer and let those words shape the language of your prayer. Can we pray our own prayers and write our songs from our heart? Of course. But we would do well to let our language first be shaped by Psalms, Scripture, and the historic Creeds and confessions of the Church.

As children, we learned to speak by being spoken to. Our mother or father says, "Ball" and we watch their mouth and try to say it back to them. Then we say it with them. Soon we say it on our own. Then we speak on our own. But not with "our own words." That would be gibberish. We speak the words spoken to us. So with worship and prayer: Speak, sing, pray, the Word that has been spoken to you. Or as Paul wrote, "Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts" (Col. 3:16).

[I'm sure I'll write a follow-up post with some recommendations of books on Psalm-praying, or sources of the ancient creeds and confessions. But for now, the diligent can find them. Part of the education is in the search, right? :)]

Overview of Ephesians in 15 Minutes by N. T. Wright

For those already familiar with theologian N. T. Wright, this talk will seem a bit elementary-- and much shorter!-- than his normal lectures. For those unfamiliar with Wright, you may not see what all the fuss about this theologian is about. "Ephesians cannot be summed up in 15 years of study let alone 15 minutes," you may rightly say. But keep in mind that Wright is one of the rare breed of theologians who can write multiple 700+ page volumes on Christian Origins, a full-length 500+ page commentary on Romans, and yet write dozens of other books aimed at the general public, and succeed at both! That sort of excellent scholarship combined with accessible articulation are what make him special.

What is remarkable about this short talk, given not to seminary students but to the whole student body at a Wheaton College chapel, is how, in 15 minutes, he is able to show Paul's cosmic soteriology and how we fit into it. If brevity, as Shakespeare said, is the soul of wit (which for Shakespeare meant intelligence not humor), then N. T. Wright's wit and wisdom are both dazzlingly brilliant. The whole talk, only about 22 minutes long, can be viewed on iTunesU HERE.

NT Wright Gives Quick Tour Through Ephesians from Glenn Packiam on Vimeo.

 

 

"The New Local Church" (an article I wrote for NEUE Quarterly)

[This is an article I was asked to write for Relevant Magazine's NEUE Quarterly. This is just how the article opens. You'll need to click on the link to read the article itself!]

I didn’t want to be a pastor when I grew up.

My father is a pastor. He knows the people in his congregation. Many of them have been there since the church began fifteen years ago. He and my mom have talked and eaten and prayed and wept and laughed with these people. They don’t use software with pictures that pop up under each name to keep track of their members. They don’t need a fancy online database with barcode keycards to remember which child goes with which parent; they know those families. They’ve been in each other’s homes. My father is a pastor.

I didn’t want to be a pastor because I didn’t think I could do that. Or maybe it was because I didn’t want to do that. I wanted to achieve, to accomplish, to make my mark, to be known, to be significant, to do “great things for God.” Yes, I led small groups and met with people and enjoyed regular moments of helping people one on one learn what it means to follow Jesus. But could I spend every day doing that? I wasn’t sure.

I didn’t want to be a pastor when I grew up. Later I learned I had to grow up in order to be a pastor. I had to put away adolescent obsessions with success and the spectacular; I had to stop being fixated on efficiency and numbers, programs and systems. The lessons came as I paid attention to two men—a farmer and a pastor—who spent the majority of their lives on the margins of society....

[READ the rest of the article, published for NEUE Quarterly, HERE. You'll need to use the arrow buttons on the top left of the page to "scroll" to page 42-44 to read it.]

What Makes A Worship Song Uniquely Christian?

[EDITOR'S NOTE: A few posts ago, I started the conversation about what our worship songs communicate about God and why that matters. Then, earlier this week, I was asked to write down some thoughts on songwriting for a booklet that will be distributed at a certain conference coming up in Australia. While I can't be certain what bits of what I sent will make it and what won't (it was rather lengthy!), here is an excerpt that I thought might be a nice follow-up to my earlier post of what is at stake in our worship lyrics.]

What do our songs and prayers say about God? If we were to construct our church’s theology solely based on the lyrics we sang, what kind of “God” would that be? And more to the point, could our lyrics be applied to a generic deity or is there anything uniquely Christian about the God they depict?

It is not enough to simply say “God” in our songs. Which “God”? The one Oprah describes, the one Deepak Chopra worships? People in America are filling in the blanks in their own minds of the “God” we’re talking about and the picture of God is often disfigured as a result. I can’t speak for what the view of “God” is in other countries and cultures, but one would think that in countries where many distinct religions abound—like in Malaysia, the country I grew up in—it only becomes more important that we are saying and singing things that are uniquely Christian. 

So, what makes a song uniquely Christian?

1.    Christo-centric
This is a fancy way of saying our songs should focus on Jesus the Messiah. We need to sing about His pre-eminence, how He co-created the world with the Father, how He left His throne in heaven and became a man, how He suffered death and was buried, how he rose again conquering sin and defeating the evil that has infected the cosmos, how He ascended to heaven and is seated at the right hand of the Father, how He will return in glory to judge the world and set it right and make all things new. (There. I have summarized what the creeds have said about Jesus!) 

And in saying all these things we should name Him. We can do better than a generic “You.” His name is Jesus Christ, the Messiah, the rightful King of the World. 

2.    Trinitarian
The Trinity is not a concept to be understood; they are Persons to be worshipped. But we are not helping that cause by not naming Them in our worship. And we make things worse when we get muddle “Who is doing what.” The early apostles went to great lengths to help us assign the right roles and functions to the right Persons of the Trinity (The Father as Creator, the Son as Savior, the Spirit as Life-Giver, etc). We would do well to pay attention to that in our writing. 

This mysterious belief in God as three Persons is uniquely Christian. We are not praying to, singing to, or following an amorphous, monolithic Hero-God. We are drawn up into the Divine dance, the communion of the Tri-Personal God. If we’re looking for help in understanding the distinct roles, we can, once again, turn to the Nicene Creed—the only statement of Christian faith accepted by every stream of the Body of Christ, both Eastern and Western, Catholic and Protestant (and rejected by Mormons, Jehovah’s Witnesses, and other cults and religions that would like to be called “Christian”).

As I wrestle with this, I am not yet convinced that every song needs to be overtly Trinitarian by acknowledging all three Persons. A song could be aimed at one Person of the Trinity. (Think of a song about Yahweh as Creator-God, the Almighty Father, or about Jesus the Redeemer and King, or about the Holy Spirit as the Comforter or God’s “empowering presence” with us.) But even in doing this we are acknowledging the God we worship as three-in-one.

If you were to comb through the catalog of my songs (you might first need a powerful search engine to find them!), you would discover that many of my songs simply address “God” or “You”.  Many of them are not Christo-centric or Trinitarian, and some, worse yet, are not even uniquely Christian. Much of that I regret. This journey for me is only a year or so old. But I want to write songs that are uniquely Christian and that help people live our truly Christian lives as a result. Would you join me on the journey and embrace the challenge?

N. T. Wright: "God, the Tsunami, and 9/11: The New Problem of Evil"

What does our culture think of evil? Why do we pretend it doesn't exist until it hits us in the face? And what has God done about it? Is He distant and watching, waiting? Or is He working from within His creation? Does the cross address more than our personal sin? In this brilliant guest lecture from N. T. Wright, given on a visit to Seattle Pacific University, he addresses what he calls the "new problem of evil" and what Jesus has done-- and what He will do-- about it.

NT Wright: "God, the Tsunami, and 9/11: The New Problem of Evil from Glenn Packiam on Vimeo.

Click HERE for the link of the near-exact transcript of the talk.

What Easter Means for the Future of the Cosmos

Is Easter only something we look back at with gratitude? Does God care about injustice in the world, the pain and suffering we experience, or is He only interested in 'saving our souls'? Should we just hope to "fly away" in glory and escape the wreckage of the cosmos, or does God mean to rescue the whole universe, His good creation? Here is the audio (in dark gray below) and a rough sketch of my outline of a 20-minute talk I gave on Easter Sunday Night on what Easter means for God's defeat of evil and the future of the cosmos:

EASTER_ What the Resurrection of Jesus Means for the World

The preaching of the early apostles was all about the resurrection

Peter preaches about the resurrection of Jesus at Pentecost

Peter & John were preaching that Jesus was raised from the dead on Solomon’s porch

Paul proclaimed the resurrection of Jesus before a skeptical Greek crowd and before a divided Sanhedrin

Acts 4:33 (NIV)
“With great power the apostles continued to testify to the resurrection of the Lord Jesus, and much grace was upon them all.”

Why? Is Easter something we only look back at with gratitude?
1 Cor. 15:12-19 (NIV)
“But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead? 13If there is no resurrection of the dead, then not even Christ has been raised. 14And if Christ has not been raised, our preaching is useless and so is your faith. 15More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead. But he did not raise him if in fact the dead are not raised. 16For if the dead are not raised, then Christ has not been raised either. 17And if Christ has not been raised, your faith is futile; you are still in your sins. 18Then those also who have fallen asleep in Christ are lost. 19If only for this life we have hope in Christ, we are to be pitied more than all men.

The Resurrection of Jesus Means Evil’s Defeat Has Begun

Image-bearers (Adam: Multiply so the earth reflects God’ glory)

Sin, evil and a cosmos coming apart

God’s plan to set it right (Abraham, Israel: Carry blessing to the whole earth)

Jesus, the fulfillment of Israel’s calling

Col. 2:15 (ESV)
“He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.”

1 Cor. 15:20-25 (NIV)
“But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. 21For since death came through a man, the resurrection of the dead comes also through a man. 22For as in Adam all die, so in Christ all will be made alive. 23But each in his own turn: Christ, the firstfruits; then, when he comes, those who belong to him. 24Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. 25For he must reign until he has put all his enemies under his feet.”

Evil has been put on notice: victory has begun; the final triumph is coming

It will not always be this way 

The Resurrection of Jesus Means New Creation Has Begun
Rom. 8:18-25 (NIV)
“I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. 19The creation waits in eager expectation for the sons of God to be revealed. 20For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope 21that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God. 22We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. 23Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies. 24For in this hope we were saved. But hope that is seen is no hope at all. Who hopes for what he already has? 25But if we hope for what we do not yet have, we wait for it patiently.

The Psalmist sang, “The Lord reigns, let the earth rejoice!”

Creation is waiting for the King to return and set the world right

The resurrection of Jesus is the firstfruit; He is the “firstborn among many brothers.” (Rom, 8:29)

N. T. Wright: “God will do for the universe what He has done for Jesus.”

The resurrection of Jesus makes us look back to the initial triumph over evil and how we have been made alive to God.

The resurrection of Jesus makes us look ahead to the final destruction of evil and the re-creation of all things.

That is our hope! It means that even on the worst day here we can say:
I know my Redeemer lives
And because He lives I know
What’s coming is better that what is!

The Order of Service at NewLifeSundayNight

Here is our "Order of Service" at NewLifeSundayNight:

Worship in Song
Music is one of the oldest worship expressions, and perhaps the most complete in the way it engages and moves our whole being. The Bible is full of injunctions to sing, shout dance, and play skillfully on instruments as we make music to the Lord. It also encourages us to sing a new song. For this reason, we begin our service with Matthew Fallentine and a team of worship leaders and musicians leading us in expressing our worship in song, often newer songs that reflect what God is doing in our midst today.

The Nicene Creed
Officially formulated and adopted at the Council of Nicea in 325 AD, the Creed expands and re-articulates beliefs that were taught by the early apostles and used in baptismal rites as early as the mid-2nd century. It is also the only creed accepted across every Christian denomination in both Western and Eastern streams.

Silent Confession
This is quiet space to become aware of the places in our lives and relationships where we have tried to live independently of God. It is a time to confess our sin, acknowledge our need for God, pay attention to the Holy Spirit’s work in us, and surrender every part of our life and heart to Him.

Corporate Confession
By using language from Psalm 51 and the Book of Common Prayer, words that are centuries old (at least!), we are travelling a well-worn path of faith, humility, and surrender to Christ. It reminds us that we are not alone in our journey, nor are we the first to embark on it.

Communion and Prayer
From the earliest days of Christian worship, the Eucharist—the celebration of communion—was the centerpiece of the Christian gathering. It is the moment where followers of Christ remember His death, celebrate His resurrection, and anticipate His return.  

On Sunday Nights, we invite families and friends to get the communion elements from the communion stations as the band plays, and then to return their seats and pray with one another as they receive the elements together. We also have a prayer team available to minister to those in need of special grace.

The Lord’s Prayer
While it is certainly good to form our own words from our hearts as we talk to the Lord, there is something special about praying the words Jesus taught His disciples. We believe this prayer, with its praise, petitions, and proclamations, can shape the posture of our hearts and teach us to pray “in Jesus’ name”.

JoyTime
This is a time to give to God with glad and joyful hearts. Jesus taught that the way we spend our money is the best indicator of where our loyalties lie. So giving to God is a tangible way to express our worship. Jesus gave sacrificially of His life for “the joy set before Him”. We believe that giving to God should always be a joyful and sacrificial part of our worship.

Scripture Readings
Before the talk begins, there is a public reading of the Scriptures by different members of our community. Passages are selected from both the Old and New Testaments that correspond with the current series. 

The Sermon
The talks on Sunday Nights follow the same series and subjects covered on Sunday mornings. As the pastor of the Sunday Night “campus”, I serves as the lead teacher, and try to bring a thoughtful Biblical and historical perspective to the subjects each week. (Subscribe to the Podcast HERE.)

Eugene Peterson on Bono, The Message, and the Importance of Good Fiction

[EDITOR'S NOTE: This is an interview done with Eugene Peterson by Dean Nelson in 2007. In one of the more rare public interviews, Eugene talks about the power of story-telling and the sweeping story of Scripture; the influence of good fiction on his approach to pastoral ministry; his journey in translating The Message; and his "connection" with Bono.]

Theology Is An Aquarium...

Last night I taught at our Sunday Night Campus on the subject of Justification. It was a great opportunity to clearly present the theological distinctions between justification, sanctification, and glorification, and to explain why the New Testament talks about salvation in past, present, and future verb tenses. The joy, the confidence that comes from knowing that our justification is a one-time declaration from God...and that it's all God's work through Christ...is amazing. To believe that while our sanctification is on-going and involves our cooperation, setbacks in our sanctification process will not undo our justification. Thanks be to God!

But along the way, while immersing myself again in Erickson's "Christian Theology" and Grudem's "Systematic Theology", and re-reading Paul's words to the Romans, it occurred to me that our theological categories can be problematic. Paul is not as clear in delineating these three phases of our salvation. And to complicate things further, there are other New Testament-inspired theological words like regeneration, redemption, atonement, reconciliation, and more. Then, as a parishioner pointed out to me earlier in the week, there is Matthew 25, in which Jesus seems to indicate that there is a certain kind of behavior that demonstrates what we have done with Christ (The Parable of the Sheep and the Goats) that determines our reward or punishment. How do all these things fit together? And why is the Gospel's first and best theologian-- Paul-- not as systematic as we'd like?

I suggest, as many others have, it's because Jesus wants more for us than information and understanding; He wants participation and firsthand, relationship-based knowledge. (Paul's favorite word for the kind of "knowledge" we are to have of Christ is the kind of intimate knowledge that you could only gain through experiencing Him.) 

In a way, then, theology is like an aquarium-- a large, massive Sea World sort of aquarium, if it's a good theology, anyway! An aquarium recreates the oceanic environment and helps us see things we wouldn't otherwise see. In a good aquarium, the salt water, the dynamic and diverse coral and "vegetation", and overall ambience help us imagine what the ocean depths are like. The living creatures are descendants of actual inhabitants of the deep seas. An aquarium gives us an accurate depiction of the ocean. 

And yet, an aquarium is not the ocean. There is more to the ocean than what an aquarium can hold. In the same way, even our best theological categories and designations are like gigantic aquariums. They are helpful depictions of God in His creating and saving work. They are useful for study and understanding. But they are not the sum total of God and His work. God is more.

But this does not mean-- as some has suggested-- that the "more" that there is to God will be contradictory to what we know and understand of Him in sound, orthodox theology. The ocean is not fundamentally or in its essence different than what we find in the aquarium. It's not as if a deep sea diver might discover that ocean water is really as sustainable to human life as oxygen or that fish actually talk or that tiger sharks are really playful puppies. No, the ocean isn't fundamentally different. It is just larger, more massive, more difficult to absorb and comprehend. In that way, God is larger than our theological designations. I don't suspect that we'll come to the end and then say, "Oh my. I didn't realize that God is actually something totally different that the attributes I studied of Him in the Scriptures and in theology." To be clear, I am not suggesting that by saying God is larger than our theology we are saying that we might find that none of our theology matters and that all roads lead to God anyway. No. An emphatic NO. I am simply saying that our theological designations are helpful and necessary. And yet they are limited. 

There is more to the ocean than what an aquarium can show; there is more to God than what theology can tell. 

So, keep the books. Study them well. They will keep you from drowning and dispel your illusions of "ocean life".

But hold them loosely. The categories and compartments are made of fragile glass.

Most of all, go diving. 

Deep.

The ocean is for exploring; and God is for knowing.

Rethinking "Every Tribe and Tongue"

[The following piece was written for Worship Leader/Song Discovery Magazine. What does it mean to "take worship to the nations"? It's a complex and layered subject...one that demands more a short piece like this. But perhaps this will be enough to get the conversation started. Here's my perspective as a worship leader who's grown up on both sides of the world. This post will link to the full article at SongDiscovery.com.]

As the famous American worship leaders returned to the table with platefuls of aromatic curries and rice boiled in coconut milk, their faces wrinkled with curious interest in something other than their discoveries at the buffet line. It was the faint lines of music drifting through the humid air. The sultry notes being squeaked out on a stringed instrument defied conventional pitch. And the light tapping on small bongo-like drums had no sense of "groove" or, for that matter, time signature. 

"Why don't Malaysians write worship songs like this-in their own style?" blurted one of the Americans. Because it's awful, is what I thought....[Click HERE to read the FULL ARTICLE]

Are Worship Pastors Becoming Extinct?

 Over the past seven years, I have served as the Director of the New Life School of Worship, a 9-month program designed to train worship leaders for local churches. We believe that to effectively prepare our students for local church worship ministry they need to be trained in more than music. They need to be grounded in theology, familiar with church history, and responsible with their handling of the Scriptures. Moreover, they need to learn what it means to be a pastor: to shepherd the people under their care. 

But it seems that some churches aren't looking for that. They would prefer a musician who can lead the "singing", oversee the tech team, and produce recordings of their original songs. None of these are bad expectations, of course. But are we looking for these trade skills at the expense of other, more essential pastoral qualities? Are worship leaders simply highly skilled technicians who have a "steady gig" at a church? 

Today's worship leader may spend more time with his Macbook than with a real book. She may be more familiar with GarageBand than the people in her band. He may be better versed with directing the choir than providing spiritual direction. 

Of course, the trade side of being a worship leader and the pastoral side are not mutually exclusive. A person can be good at Pro Tools and at pastoring the people on his team. The trouble is we've lost the sacredness of the pastoral vocation. Any person who says their core role is to pray, study, and provide spiritual direction is not as "useful" to the corporation we call church. What else can you do? we ask. Then we proceed to fill so much of their time time with scheduling bands, arranging music, and working with the latest recording software that they are no longer doing any pastoral work. Musicians and singers become cogs in a wheel, things we use to fill slots. True, the administration needs to be done. And yes, musical excellence is valuable. But at what price?

Ross Parsley, the long-time worship pastor here at New Life, is fond of saying that music ministry is not about music; it's about people. Worship ministry is first a sort of a "helps" ministry that serves the Body of Christ. But more to the point, it is an excuse for us to connect with one another. Music is the table we gather around, the place where we see each other face to face, and then learn how to walk alongside one another in this life of faith.

Perhaps the question every church who hires a worship pastor-- and every aspiring worship pastor-- should answer is this: What will Jesus ask us about: the music we produced, the services we programmed? Or the people we pastored, the sheep we fed?

Take time today and think about the people on your team. Pray for them. Pick up the phone and call them. Break bread with them. Talk to them about more than the setlist. Remember your calling as a worship pastor, not a music program manager. Clear some of the clutter from your week. Maybe it's time to appoint others to do the tasks that are keeping you from your role as a shepherd. You have never met a mere mortal. Our music will not last forever; these people will.

How Mercy Triumphed Over Judgment

[EDITOR'S NOTE: As a follow-up to my last post, here is a slightly adapted excerpt from Chapter 8 of "Secondhand Jesus". If you like, you might enjoy the rest of the book! :)]

If God’s justice requires Him to judge evil and punish sinners, aren’t we all in trouble? Can’t God simply forgive? After all, isn’t He a God of love?

There is no such thing as simply forgiving, even at the human level. There is always a cost. When someone wrongs you, something is taken from you, a piece of you is gone. Sometimes it’s something physical; more often it’s something intangible, like your innocence, your childhood, your respect, your marriage. Fill in the blank. If you’ve been wronged, you are missing something you once had or should have had. That is why we instinctively feel like saying to the one who has wronged us, “You owe me!” Even our own justice system is based on the old Hebrew law of paying “an eye for an eye”—i.e., making the punishment fit the crime, requiring restitution and replacement where possible. 

We have wronged God and He—because He is just—cannot just forgive us. Someone must bear the cost. 

1 Sam. 6 tells the story of the ark of the covenant finally being returned to Israel on an oxcart from the Philistines. The people were overjoyed at the sight. There were sacrifices and songs of joy. But then the tragic happened unexpectedly.

The men of Beth-Shemesh opened the cover of the ark and looked in at the Law without the cover of blood, and they were struck dead. It's a picture of a rumor about God: that God is pleased with our own goodness; that we can handle the law without the blood. The people of Beth-Shemesh, seeing seventy of their men suddenly slain because of the wrath of God, cried out, “Who can stand in the presence of the Lord, this holy God?” (1 Sam 6:20a).

This same question can lead us on the road to salvation. In this question is a truth we have missed: God is holy. 

You see, God’s sense of justice is rooted in His holiness. To properly understand His justice, we have to recognize His holiness. To say that God is holy is to say that God is far removed from us not just by degree but in also in kind. He is not the top of the spectrum on which we lie near the bottom; He is on a spectrum wholly different than ours. He is, literally, in a league of His own. That is enough to require a mediator. But to make matters worse, we are fallen, sinful creatures. Adam was the first to attempt a life apart from God, to try to live as God instead of with Him. That sin has been passed on to the rest of us, embedded in our very nature. But we are not passive in this. By our own actions we confirm our sinfulness and our desire to rebel and live apart from God. By our own choice, we have become enemies of God.

This presents a problem on a cosmic scale. Throughout the Old Testament, there are hints and references to a “cup of wrath” waiting to be poured out in judgment on the nations. 

Psalms 75:8 says, “In the hand of the Lord is a cup full of foaming wine mixed with spices; he pours it out, and all the wicked of the earth drink it down to its very dregs.” 

In a prophecy against Judah, Ezekiel warns, "This is what the Sovereign Lord says: ‘You will drink your sister's cup, a cup large and deep; it will bring scorn and derision, for it holds so much. You will be filled with drunkenness and sorrow, the cup of ruin and desolation, the cup of your sister Samaria. You will drink it and drain it dry; you will dash it to pieces and tear your breasts. I have spoken,’ declares the Sovereign Lord” (Ez. 23:32–34).

The book of Revelation gives a glimpse into the final judgment that awaits: “A third angel followed them and said in a loud voice: ‘If anyone worships the beast and his image and receives his mark on the forehead or on the hand, he, too, will drink of the wine of God's fury, which has been poured full strength into the cup of his wrath. He will be tormented with burning sulfur in the presence of the holy angels and of the Lamb. And the smoke of their torment rises for ever and ever. There is no rest day or night for those who worship the beast and his image, or for anyone who receives the mark of his name’” (Rev. 14:9–11).

A cup in Scripture is symbolic of a person’s lot or portion in life. To be an enemy of God is to deserve the cup of wrath, the cup of ruin, sorrow, and destruction. It is our lot, and our coming portion forever. 

But God did the unthinkable. He sent His own Son—who is God forever—to come to earth and drink the cup that was meant for us. It is interesting that when James and John asked—or more accurately, when their mother asked!—if they could sit at the right and left hand of Jesus, He said to them, “Can you drink the cup I am going to drink?” (Matt. 20:22).

Later, in the garden of Gethsemane, Jesus prayed, “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will" (Matt. 26:39). And a second time in the Garden, “My Father, if it is not possible for this cup to be taken away unless I drink it, may your will be done" (Matt. 26:42).

Let this cup pass. What was Jesus’ portion? The cup of wrath. The cup of ruin, sorrow, and destruction. It was a heavy lot to have, yet it was one only Jesus could bear. Only God could satisfy the honor of God. Only God could be holy enough to take on the sin of all the world and with it all the destruction due to us. Jesus took for us the full blow, the full force of God’s wrath so that we no longer have to taste God’s judgment. 

Instead, our cup, our lot, is now the cup of blessing, symbolized in the cup of communion. The apostle Paul wrote, “The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?” (1 Cor. 10:16 ESV).

We switched cups! Jesus drank the cup of God’s wrath instead of us so that we can drink the cup of blessing. The cup of blessing is ours because of the new covenant. John Stott words the miraculous reversal of roles this way:

"The essence of sin is we human beings substituting ourselves for God, while the essence of salvation is God substituting himself for us. We … put ourselves where only God deserves to be; God … puts himself where we deserve to be."

Again, I say, "Thanks be to God!"

Rethinking The Way We Worship (Reflections on Deuteronomy 12)

It is probably not surprising to you that God has an opinion about the way we worship. As is the case with so many other things, God is not only interested in our doing of a particular thing but in how we are doing it. Obedience is not just about right action or right result; it's also about right "way". Jesus was obedient, even to death on the cross. The central temptation of Jesus was to get Him to do God's work in the Devil's way. Much has been written about the three temptations Jesus faced in this regard, from Dostoevsky to Eugene Peterson.

When this principle is applied to worship, however, the discussion usually becomes about physical actions: God wants us to lift our hands, dance, clap, etc, we say. And that may be true. The one who made us just might know something about what helps engage our whole being in worship. But I read something in Deuteronomy today that made think of a few other "ways" our worship must be:

"Do not worship the Lord your God in the way these pagan peoples worship their gods." Deut. 12:4 (NLT)

The Book of Deuteronomy puts a great emphasis on avoiding idolatry. Even Deuteronomy 12 opens with an injunction to destroy pagan shrines and every trace of idolatry, echoing a theme that has surfaced several times in the preceding chapters. But God doesn't stop there. It wasn't enough to not worship idols; they were not to worship Yahweh in the way pagans worshipped idols. So, what were the ways pagans worshipped their gods? Are those ways still prevalent in how people in our culture worship success or fame or wealth? In what ways was the worship of Yahweh to be different from pagan worship? Based on Deuteronomy 12, here are some thoughts on the way we worship our God:

1. Be Communal Not Privatized
The first thing God says about His "way" of worship as opposed to the pagans is about place. "Rather, you must seek the Lord your God at the place of worship he himself will choose from among all the tribes-- the place where his name is honored." That specific place is where they are to bring their burnt offerings, sacrifices, tithes, sacred offerings, offerings to fulfill a vow, voluntary offerings, offerings of the firstborn of their flocks (vs.6, 10-11). You get the point. But in case you missed it, Moses goes on: "Be careful not to sacrifice your burnt offerings just anywhere you like. You may do so only at the place the Lord will choose within one of your tribal territories" (vs. 13-14a). 

In John 4 Jesus helps us understand that there is nothing inherently sacred about a geographic location anymore. It is worshippers who worship in spirit and in truth that the Father is after. But wherever those worshippers gather in His name, there He is. And every gathering has a place just as every family has a home. Place matters because that’s where the gathering is. By specifying a location for their worship in Deuteronomy, God was teaching Israel that worship was not a private matter. They could not freely offer sacrifices anywhere they liked. It had to be at the chosen place within their tribal territory. Their worship was to be in the context of their tribe-- or in our language, community.

There is something dangerous about our tendency to privatize or individualize everything. When worship becomes privatized it becomes vulnerable to error-- false worship, wrong thinking about God; moreover, it becomes anemic. Our worship must not only remind us that we belong to God, but that we are His people, we are part of His tribe. This is likely why Jesus' chosen word for the His new people was ekklesia, the gathering or assembly, a word that conjures images of a city gathering with purpose. Much can be said about our current trend toward meeting with a few friends just like us in a home and calling it "church", but that must be saved for another blog. For now, it will do to start us thinking in a more communal or corporate way about worship.

2. Honor Life, Don't Desecrate It
Moses continues by telling them that could eat meat so long as the blood was drained: "But you must not eat the blood. You must pour it on the ground like water" (vs. 16). From Leviticus 17, we know that "life of every creature is in the blood". Blood was for atoning for sins, not for eating or drinking. Wrapped in this strange command is an instruction about the sanctity of life.

By telling Israel not to eat the blood of an animal when they joyfully ate its meat as part of their worship celebration, God was teaching Israel not to let worship make them self-indulgent. It's as if He was saying, "Don't get so caught up in the joy of worshipping Me that you forget about others, that you think your life is more valuable than theirs." Later in Israel's history they would be rebuked for celebrating great sacred festivals and feasts at the expense of the poor and the needy (Amos 5). Our worship, while being communal, must not be insular. Life is precious: the Life that was given so that we might truly live, the lives that are suffering without that Life, and the lives that are trivialized and extinguished by genocide, abortion, abuse, and injustice all around the world. Worship must lead us to honor life and to protect it.

3. Involve Our Children, Don't Sacrifice Them
Toward the end of the chapter, Moses adds a very specific detail about how pagans worshipped their gods, one that Israel had to avoid:  “You must not worship the Lord your God the way the other nations worship their gods, for they perform for their gods every detestable act that the Lord hates. They even burn their sons and daughters as sacrifices to their gods” (vs. 31). When Moses talks about what Israel was to do with their children, the two ways come into sharp contrast: “You must celebrate there in the presence of the Lord your God with your sons and daughters and all your servants” (vs. 12a). In Yahweh worship, children are included in the celebration; in pagan worship, the children are sacrificed. 

How often do we aim to serve God, to worship Him, to bring Him honor, but do so at the expense of our children? Far too many servants of Yahweh—pastors, missionaries, marketplace ministers—are sacrificing their children to carry out their work for God. This is how our culture works for its gods of wealth and success. But our God does not want to be worshipped in that way. His way of being worshipped means that we bring our children into what we are doing for Him. We are to talk with them when we are “at home and when [we] are on the road, when [we] are going to bed and when [we] are getting up (Deut. 6:7).

It's good that we are learning to put away idols and idol worship. Now perhaps it's time we rethink the way we are attempting to worship God, so that we aren't doing it the way the ancient pagans did. The way we worship matters immensely to God.

When Bottom-Line Thinking Ruins Everything

This year was supposed to be the year my football team broke out of their rebuilding phase and rose to challenge the Patriots, Colts, and Steelers for the right to represent the AFC in the SuperBowl. Instead, we have sunk to cellar, hoping to crawl out with a new head coach who is younger than his best veterans and without a Pro Bowl quarterback who was supposed to be the second coming of John Elway.

The trouble began months ago when a teary man in his mid-sixties simply said he was firing one of best friends because "it was time". Pat Bowlen's joint press conference with Mike Shannahan, his Superbowl-winning coach of 15 years, was the most crying I've ever seen in the NLF-- except of course for the time Brett Favre retired...the first time. Pro football, as we are reminded every offseason (which should be called "contract dispute season") is a business. And in any business, the bottom line is what matters most. Friendships are good; team loyalty counts for something, especially during the season. But in the end, players, coaches, owners, and VPs must produce or be fired. 

America's pastime, baseball, now marred by multiple steroid scandals, is carnage on the altar of bottom-line thinking. Is it really surprising that the immense pressure to produce godlike statistics to match their godlike salaries has driven so many pro athletes to Performance Enhancing Drugs? Teams want to make more money; to make more money you have to win more; to win more you need the best coaches and players; to get the best players you've got to pay them the best salaries for their position. And when you pay them that much, they better produce. And when there's that much pressure to produce, vocational purity is lost. There is nothing sacred or pure about the game anymore. There is no longer anything special about being a baseball player or a football player or a basketball player. It's all just a business.

Such thinking is all around us. A few years ago, my wife and I took our daughter to a pediatrician that many of our friends recommended. At first, we appreciated his efficiency, the way we got in and got out. But after a few visits, he seemed more willing to write a prescription for Amoxicillin than to listen to our concerns. We began to feel like we were being herded through the office and rushed through an appointment so the maximum number of patients could be seen each day. In short, it seemed our pediatrician had reduced his vocation of caring for children and attending to their health to simply a business. And the more patients he had, the better his bottom line. Eventually we left and found a different pediatrician who was more willing to take her time with her patients, one who was running her business but preserved the purity of her vocation.

Bottom-line thinking has a way of undoing our best intentions. I know because my vocation is not immune to it. Pastors are tempted to evaluate their work through the same grid as pro athletes and pediatricians: as managers of a business. Our bottom line, though it could be measured in dollars, is more often measured in people. Because of that, it seems purer. And to some degree it is. It's better to evaluate a church by the lives it is affecting than by the money it's bringing in. But still, it's a way of reducing the richness and complexity of our calling as pastors into something as static and unreliable as numbers. Worse, it often leads us to justify a way of doing ministry that looks nothing like Jesus simply for the sake of reaching more people. The proof of the pervasiveness of that thinking is in popular church campaign slogans like "Reach the Lost at Any Cost."

It might be worth noting that Jesus didn't reach the lost at any cost. When the rich young ruler walked away sad because he wasn't about to sell all he had and give it to the poor, Jesus let him. When the prodigal son left home, the father didn't run after him. To top it off, Jesus seems to have made a concerted choice to avoid a more popular and potentially more effective approach to reaching people simply because it was less personal. The two large cities in Galilee of Jesus’ day were Sepphoris and Tiberias. Sepphoris, Galilee’s capital, was only a few miles from Jesus’ hometown of Nazareth. Both cities were centers of activity and influence. Both were within view of the places Jesus frequented. Yet neither is mentioned in the stories of Jesus. (Tiberias gets a passing mention of people coming in boats form Tiberias to look for Jesus.) Instead, Jesus, as Eugene Peterson suggests, worked out “his way of life in the intensely personal and God-oriented small towns of Capernaum, Chorazin, and Bethsaida.” It wasn’t that He didn’t have any other options. He most certainly did. Could it be that Jesus chose these more personal settings on purpose? It seems consistent with the rest of His ministry approach. When Jesus did set His face toward Jerusalem it wasn’t to perform a spectacle at the Temple, as Satan had earlier suggested He do; Jesus went to Jerusalem, to the epicenter of culture, to die. These are certainly not the choices of a person driven by the bottom-line of producing more or reaching more.

To be sure, all vocations have an element of business. We are to be shrewd managers, faithful stewards, making the most of what we have been given. It's not wrong to get paid for what you do...even as pastors. (Paul makes a strong case to young pastor Timothy about the merits of rewarding those who serve as elders, governing the affairs of the church, in particular those who teach.) And it's not wrong to watch the bottom-line in your business. But at some point, too much attention to the bottom line corrupts the purity of any vocation. We must ask ourselves not simply how well our business is doing, but how well we are doing business. Are we losing the purity of our vocation-- as doctors or lawyers or pastors or athletes-- because of an obsession with the bottom line? The bottom line is one piece of what we do as a professional in any field. But if the bottom line drives our decisions and shapes our vocation, we will find ourselves in the place my beloved Broncos are in: ruined.

The New Sunday Night Service at New Life Church

[EDITOR'S NOTE: Since launch the service on Sept. 13, 2009, we have made a few tweaks, both to the service order and the preaching element. I have adjusted this blog to now reflect those changes as of Nov. 15, 2009]

The word's out: New Life is launching a Sunday Night Service. I know many of my blog readers don't live in Colorado Springs, but I thought the best way for me to share my heart for this service would be to blog about it. 

The pastor's challenge is to let his heart and mind be full of the way things should be while his hands and feet are firmly in the reality of how things are. We are always fixing our eyes on Christ and trying to follow Him and His ways, all while working with the particulars of the soil of our field. This means that not everything will line up with a list of ideals. It also means that we will get dirt under our fingernails. Yet we labor to be on this earth as Christ was, to be carriers of the Divine, acting out His Kingdom and the values of that Kingdom here and now, on earth as it is in heaven. We deal in the subversive, beginning with where culture is but undermining it with a Love that is not of this world. So, here are some of the values that will shape the service and the culture of the Sunday Night Campus.

PERSONAL
One of the main reasons Pastor Brady and the team decided to launch this service is to create a smaller environment for worship and community. We're looking for ways to make a big church not just "feel" smaller, but to actually be smaller. My hope is to be more than a service host. I want be a pastor. I want to build relationships with people who make this service their home and help them grow in the Lord. I want us to learn to be attentive to what God is doing in each other's lives so that as we gather each week we "recognize each other as companions along the way of the cross".

SACRAMENTAL
What I'm most excited about is gathering at the Lord's Table every week. As we prepare to celebrate the Eucharist about 20 minutes into the service, we'll participate in a liturgical confession from the Book of Common Prayer. We'll be saying words that have been said by the Church for hundreds of years, and in some cases, longer. Then, after our corporate confession, we'll go to tables on the sides and gather the elements as the worship team continues to sing. From there, you can either go to our prayer team, stationed along the edges, to receive prayer and ministry as you receive the elements, or gather in clusters with friends and family to receive the elements together. Of course, if the Lord is doing something deeply personal in your heart, you can gather the elements, find a corner and receive them on your own. To conclude our time of prayer and ministry at the Lord's Table, we'll stand to pray together the Lord's Prayer. 

For those who have never experienced the power of liturgy, this will be wonderful introduction to an ancient practice. For those who are from a liturgical background, this will all seem familiar but out of order (it is!). I pray these familiar actions and words become meaningful in a fresh way.

CONVERSATIONAL
In Working the Angles, Eugene Peterson describes the Greek word hodegete in context of the more familiar word exegete. Both have as part of their word the idea of "leading". But while exegesis focuses on "leading the meaning out of the text", hodegesis is the process of "leading people into the text." An exegete is an explainer; a hodegete is a guide. Both, of course, are necessary. Hodegesis is seen in the way Philip gets in the chariot with the eunuch and helps him understand the Isaiah scroll he's reading, and how it speaks of Christ. 

So, in a similar way, each talk will involve an exploration of the text so that we, with the Holy Spirit, can learn how to enter the Scriptures and to let the Scriptures enter us. The talks will follow the same sermon series as the Sunday morning services. Each one will use the same text and convey the same key points, but will have a slightly different expression and feel. I will preach about 36 times a year and have others from our teaching team do the rest. 

INCARNATIONAL
This is a fancy way of saying that we believe that God is present in ordinary people in the midst of ordinary situations. While we should-- and we will-- set apart special times and moments to encounter God, we believe He is with us all through the week. Our gatherings are a way of creating space, making room, for God. The songs, sermon, conversation and liturgy are all ways that we call attention to Him in our midst as a congregation. But the hope is that this habit of paying attention to God in the service will train us to be attentive to Him in the more ordinary moments and conversations.

This is also a nice way for saying we like laughing, eating, and enjoying one another. (And we hope the lobby reflects it!) There's something spiritual about it, though not in the conventional sense. OK, now for the nitty-gritty!

Details:
Sundays, 5:30pm-7:00pm
Location: The TENT, New Life Church
Launch Date: September 13, 2009 

Matthew Fallentine will be leading worship, and I will serve as the pastor of the service. The flow is roughly as follows:

Invocation Song/Welcome
Worship
Eucharist Confession
Receiving of the Eucharist with Prayer/Ministry
JoyTime (Offering and OT/NT Readings)
The Talk
Benediction

How to Get Involved:
There are loads of ways to serve and get involved. The Leadership Team will involve men and women who who lead small groups, pray for people as we gather at the Lord's Table, greet people at the door, take up the offering, set-up the lobby, prepare coffee and coordinate snacks, prepare the communion elements, and other little things. I am in the process of forming a core team who will help lead these areas.

But to start with, you can email me at gpackiam@newlifechurch.org.
You can also follow the service on Twitter: @NLCSundayNight. (If you're not on Twitter, it's an amazing way to communicate to a targeted group of people in a concise way, with highly intelligent "tagging" and "searching" features.) For us, it will be a great way to get updates and details on the service and the Leadership Team.

What I Wish I Knew About Worship Leading...10 Years Ago

Last month marked 10 years since I graduated from college. It also marked 10 years of leading worship in a full-time, vocational capacity. I was 21 when I started and I thought I had it figured out. I was a theology major in college and had led worship in chapel services and traveled all around the world with teams from our university, leading worship and teaching churches how to do it just like we did. I knew how to run auditions, put a set-list together, and make worship flow like a river. 

But I was clueless. I had no idea the way I would be drawn aside by own ego, fooled by opportunities and so-called fame. I was not prepared me for the hidden dangers that threaten the modern worship leader. If I could time-travel and talk to Glenn circa 1999, this is what I would say to him:

1. Don't be fooled by popular worship CDs/DVDs.

Almost every worship CD-- including ours-- begins with the roar of a crowd. I have yet to see a worship DVD filmed in front of a handful of people. The more time you spend with worship CDs and DVDs, the more you subconsciously believe that a worship service is about the euphoria of a crowd, the adrenaline rush of taking the stage. More people aspire to be worship leaders now because of what a cool profession it has become. It's sickening to sit with young worship leaders and watch a U2 or Coldplay DVD and see their eyes light up as mine once did as they think of ways to incorporate those elements at their church. Why wouldn't they? There is little difference between today's worship services and rock band show.

And yet, lights and smoke are not the fall guys. Crowds and electric guitars and not evil. The problem is much more subtle-- and more sinister. It is what is happening in our hearts: the subtle confusion between showmanship and leadership that comes from paying too much attention to recordings of people on a stage. Speaking of the stage...

2. Beware of the stage.

The stage is a dangerous place. The sooner we admit it and stop hiding behind cliches about a "platform God has given us" or an "opportunity to make God famous", the better we will be. Then we can be honest about how tempted we are to work for the praises of men. The stage makes us talk in funny voices, prone to melodrama, careful with how we report the facts. It makes us less honest versions of ourselves, and, in the worst cases, reduces us to a persona and no longer a person.

Confession is the path to healing. Psalm 90 is a confession of how temporal life is, how fleeting our best efforts are, and what limited, time-bound creatures we are. The Psalm is attributed to Moses, the leader and heroic deliverer of, quite likely, millions of people. Moses knew that standing in front of people who could one day be an adoring crowd and the next day be a riotous mob would tempt the best leaders to attempt more than they can really achieve, to inflate themselves to be larger than life. So, confess your limitations. Ration your time on stage. Remind yourself and others how replaceable you are by involving other leaders. In Moses' words, "teach us to number our days."

3. Learn to love a congregation not work a crowd.

The more I traveled with the Desperation Band, the more I longed for my church. At first, it was fun to be at festivals and conferences, to share green rooms with other celebrity artists enjoying their vapor of influence. We had always made the commitment to be at our church far more than we were gone. In fact, on average we were leading worship here three times more than we were leading worship anywhere else. 

But still, time in front of large crowds can make you do funny things. I've sprayed water from a bottle onto "worshippers" on the front row, I've crowd surfed in a packed room, and kicked beach balls from the stage. All in the name of having fun in church. None of these things are hideously evil, but they are deceptively destructive. They destroy the sacredness of the priestly vocation-- and the worship leader is priest before he is anything else. The worship leader is not a priest who mediates on behalf of the people; he is a priest who stands among a congregation of priests, calling attention to God. He is, as a priest is, one of the people. He shares their bloodline, their heritage, their history. He knows their stories. Today's worship leader is trained to be a performer working the crowd, instead of a priest lovingly standing among the people of God. 

4. Worship is more than our response.

Much has been made about how worship is our response to a revelation of who God is. That is true. But what is often left unsaid is that even our response is the result of God at work in us. Grace is not God doing something for us and then leaving us to respond. Grace is God working is us to become and do what He has called us to be and do. Grace is God doing FOR us what we COULD NOT and it is God doing IN us what we CANNOT. 

So worship, then, is more than a grateful, whole-hearted response to God; it is God Himself at work in us causing us to see Him, leading us to surrender, making our offering pleasing and perfect. Here, the whole Trinity is at work. God the Spirit, at work in our hearts, revealing Christ and drawing us to the Father; God the Son, through Whom our sacrifice is made perfect because His was, the One in Whom the Father is well-pleased and so when we are in Him, the Father is well-pleased with us; and God the Father who is glorified forever. 

That takes all the pressure off the worship leader. You are not responsible for how the people respond. That is God's work. You are there to be attentive to God at work in you and in the congregation, and to call attention to God among the people.

There. This is what I wish I knew 10 years ago. Perhaps it can save some of you from shipwreck.

Worship MVP-- Pt. 2 "The Worship Trainer"

[EDITOR'S NOTE: This is yet another hilarious spoof video done by the brilliant folks at theMILL. What if worship teams hired a trainer for their worship "performance"?] 

"Worship MVP"

This is a hilarious spoof video made by the brilliant folks at theMILL.

Imagine that worship services were a sporting event, complete with commentators, stats, and worshippers with competitive attitudes that rival Terrell Owens'. Then watch this and laugh your head off. 

Why "Overcome" Means So Much to New Life Church

 

Check out more of NewLifeWorship's new album, "Counting on God" by clicking HERE.

New Song: Without You

WITHOUT YOU

Words and music by Glenn Packiam

Copyright Vertical Worship Songs, March, 2008

Download wihtout_you_demo_1_nopitch_mastered.m4a

Verse 1

F#m        D       A

I need to hear again

               E/G#             F#m

All of the words You’ve said

                 D        A

I’m just an empty shell

                   E          E

Without your breath

Pre-chorus

F#m             D

Come fill my heart

                A

Lift up my head

                  E

Call out my name

        F#m

I will come

        D                  E      E

I will answer, I will run

                   Chorus

                   (A E/G#) D

                   You are

                   (A            E/G#)    (D             E)

                   Everything I need, everything I wanted

                   (A E/G#) D

You are

(F#m            E)               (F#m    D)           (A       E/G#)      D

Nothing like anything, or anyone I’ve ever known

Verse 2

F#             D          A

I’ve tasted and I’ve seen

                 E/G#         F#m

Fullness of joy at Your feet

               D         A

I’ll never be the same

                         E     E

You’ve captured me

Pre-chorus

F#m             D

Come fill my heart

                A

Lift up my head

                  E

Call out my name

        F#m

I will come

        D                  E     E

I will answer, I will run

Bridge

F#m          C#m D

Unless You go with me

          (E C#m) F#m

I won’t go at all

                 C#m        D

Unless you stay with me

          (E C#m) F#m

I can’t make it through

New Song..."My Hope"

OK, folks...I'm trying something new. I'm posting a new song. I wrote this about a month ago as some dear friends were facing an incredibly trying time. This is a rough demo of the song that someone made a youtube of. Feel free to share your thoughts.

 

[Since posting this, I recorded the song on my first solo CD, "Rumors and Revelations", which released in June, 2009. Here is a link to the whole song.]

 

MY HOPE

Words and Music by Glenn Packiam

Ó Vertical Worship Songs, February, 2008

 

E                       (B  C#m7)

When my heart is overwhelmed

(A          E)    (B              C#m7)

Lead me to the Rock that’s higher

E                        (B        C#m7)

When my feet are sinking down

(A       E)     (B        C#m7)

Lift me up to walk on water

A          E/G#

I will be still and know

A               E/G#

You are my Father

     A               E/G#                     Bsus  B

My eyes will be fixed on You alone

 

 

 

                     (B/A  A) E/G#

          I put my hope in You

                                B        C#m7

          There’s nothing else to do

                             (A     E/G#)            (B/D#   C#m7)

          Through every valley I know You’re by my side

              (A       E)       B

          My life is in Your hands

                           (B/A A) E/G#

          Your love will never fail

                                  B            C#m7

          Your mercies are new each day

                             (A       E/G#)       (B/D#       C#m7)

          Through every circumstance my hope will stand

                   (A       B)       E

          For my life is in Your hands

 

 

 

E                       (B           C#m7)

Though my bed is filled with tears

(A              E)           (B    C#m7)

Still You’re here to remind me

E                         (B                  C#m7)

There is more than what appears

(A              E)                (B               C#m7)

Grace from Heaven now abounding

A          E/G#

I will be still and know

A               E/G#

You are my Father

     A               E/G#                     Bsus  B

My eyes will be fixed on You alone