Ron Rienstra is associate professor of preaching and worship arts at Western Theological Seminary and co-author of Worship Words: Discipling Language for Faithful Ministry (Baker Academic, 2009).
Articles by this author:
Lynn Hurst. Nashville: Abingdon, 1999. 1-800-3320. 143 pp. $12.00.
Tom Kraeuter. Lynnwood, Wash.: Emerald Books/Training Resources, 1997. 157 pp. $9.00. 1-888-333-1724.
3/28 LOFT Planning Meeting
I knew it was coming. After a full season of services with a fairly pronounced sequence of confession and assurance (as is appropriate during Lent), the team articulated at today’s meeting their desire to “do something different” this week.
12/2 LOFT planning meeting
When worship leaders get together, they inevitably trade favorite new songs with the eagerness of children on the playground swapping Pókemon cards. Part of this is the earnest desire to find and share with others “the good stuff” amid the staggering amount of new music available today. Another motivating factor is simply a desire to see what others are using in their churches.
Baker’s Wedding Handbook: Resources for Pastors. Paul E. Engle, ed. Grand Rapids, Mich.: Baker Books, 1994. 183 pp. $16.99. 1-616-957-3110; email@example.com
Sample services from a variety of denominations, all taken from official sources of those denominations. Also some alternative services (a “brief” service, a contemporary service, remarriage, renewal of vows, and so on.) Also includes some resources for wedding rituals (unity candle), alternative vows, Scriptures, prayers, and homilies.
Blogs by this author:
Each year, on the second day of class, I give a little speech to my Intro Preaching 101 students. I tell them that I know some of them do not believe that the Holy Spirit has gifted women to preach. In their reading of scripture, women are not authorized to proclaim the Word of God. But, I continue, I am persuaded — and this class will be guided — by the conviction that they’re wrong about this. Not obtuse or ill-intentioned — just wrong.
A friend of mine came to my office a few weeks ago. His congregation is beginning to think about a sanctuary renovation, and he wanted to talk through some of the dynamics at play when considering liturgical furniture. He had found himself, in an initial meeting, agreeing with those who argued, for example, that a pulpit was both beautiful and indispensable. Five minutes later he found himself agreeing with those who said a pulpit was anachronistic at best and at worst an impediment to hearing the gospel.
I occasionally consult with churches who are looking for renewal and revitalization in their worship. Often these churches tell me that they are hoping that I can help them negotiate a transition from offering "traditional" to offering "contemporary" worship. (Though I have consulted with churches moving in the other direction!)
Not long ago I was speaking at an evangelical Christian college in the Midwest. After my presentation, a young woman, a leader of the praise band in her church, invited me to think with her about a frustration she had: "What do you do when you only get 15 minutes for worship?" she said. "I need more time than that to get the congregation from here," she said, raising her arms above her head, and waggling her hands, "to here," she said, lowering her arms and folding her hands gently together in front of her, just above her waist.
Not long ago I found myself on a Sunday morning visiting a church where some friends of mine are the pastors—Jim and Steve the lead pastors, and Mark in charge of music (their names have been changed here). The worship was wonderful – strong preaching wedded to both missional and sacramental sensibilities. The people were friendly, the music eclectic and excellent, the Spirit alive in the sanctuary. Yet there were a few moments where I cringed when we sang songs with sexist language in them.
I am a frequent lurker — and occasional participant — in an online discussion group on Facebook. It is comprised of worship pastors and other people responsible for the liturgical life of their gospel communities. We ask each other questions. Not ivory-tower abstract questions, but real-life theological/worship-leader questions.