Disbelieving Church: Worship

[This post is part of a series of reflections on Disbelieving Church. If you have not already done so, please check out the Introduction for a little background and a few disclaimers.]

About seven years ago I was a student at the Baptist training College in Cardiff. I wasn’t in ministerial training at the time (the BU weren’t interested in training a foreigner on a student visa), but I was busy studying academic theology and learning new ways to look at the world. Part of the weekly College rituals was a Wednesday evening chapel service; after an afternoon of teaching on ministry-related topics, the students would share a meal and then worship together.

One particular Wednesday evening, I froze in the door of the worship space. It was clear from the set-up of the room that the guest speaker for the evening had prepared an interactive worship experience with stations. Suddenly I couldn’t breathe or force myself through the door. There was a strange buzzing in my ears. I remember starting back from the door, allowing the other laughing, chatting students to enter, thrusting the scripture reading I had been given in someone else’s hands and fairly running out of the building.

It was only after the event that I learned to call this episode a panic attack. It was more than four days before I could bring myself to step foot in the College building again. I spent the weekend with a friend in the country, trembling at the thought of leaving her warm, safe house and supportive friendship.

That was the beginning of my association of anxiety with worship services, but there has been more than one time since that I have walked away from instead of into a service or was careful to station myself near an exit because I felt the ghost of panic rising in me. One such time was in my placement church, fortunately I was able to manage the anxiety long enough to lead the service.

Not only have the emotionally charged expectations of Sunday morning (and indeed other) worship services slowly become a painful and often panic-inducing experience for me, I also find that to participate in the service frequently requires the suspense of most, if not all, of my intellectual and psychological faculties. A suspension that is necessary whether or not I am leading or preaching in the service.

When it was my responsibility to plan and lead services, I invariably struggled to identify hymns that filled the triple bill of songs-I-know, songs-the-congregation-know, and songs-whose words/theology-I-don’t-find-problematic. Although it is possible to teach a congregation new songs, one cannot change their memories or their hymnbook overnight. As a MiT (minister in training) I was forced to use the resources from which the congregation was used to drawing, while occasionally introducing new songs. Often I would pick an old favourite I remembered singing in childhood only to find that I was offended by the theology and the tune was different to the one I learned as a child. Other times I would focus on the words I was singing, seeking that emotional connection with God, and feel instead that the very act of singing was a lie, either I could not fully affirm the sentiment of the words or I downright disagreed with them, and these were hymns I had picked!

My experience of attending other people’s services is almost invariably worse. There is still, frequently, a problem with the theological content of the hymns and or praise songs, but added to that there is, most often, a person or group of persons in front of the congreagtion “leading the worship.” In some, more traditional senarios this (usually) man dictates when the congregation is to stand, sit or sing (in more inclusive churches the phrase “if you are able” is sometimes added which significantly changes the problematic power dynamic of “leading” worship). This is often accompanied by encouragement to be happy or joyful while praising God. I even remember once being instructed from the front to raise my hands in worship, as if forcing the congregation to adopt the semblance of devotional bliss would inevitably bring it about.

In other churches one might find a team of people at the front leading the worship, usually a “worship band” (with some combination of bass, guitar, drum, or keyboard) and a number of persons, each with his or her own microphone, to lead the singing, as the congregation probably won’t be able to determine where to enter without the traditional “organ pause.” Such a set-up feels much more like a performance than a corprate act of worship. Too often there is subtle (or not so subtle) emotional manipulation in the way the music is led. The number of repeats and the intersperesed prayers seem designed to force the listener into a place of emotional vulnerability. Watching the singers can feel like intruding on something that really ought to be private. (The medeival mystics often described the relationship between the soul and Christ in sexual terms, but I don’t wish to witness someone else going to such a place in public worship. If I am unable or unwilling to go there as well, it just ends up feeling a bit awkward and embarassing.) There doesn’t seem to be anything corporate about such a performance, for me, at least. Instead, I feel like I’m intruding on something that ought to be private, rather than invited into . . . well anything.

In the midst of it all, questionable theology, poor lyrics, emotional manipulation, emphasis on feeling, individualism in word and practice, I can’t help wondering if we are actually taking part in these rituals to glorify God or to make ourselves feel better. When the worship leader tries to whip up the enthusiasm of the congregation by talking about how good and great God is, whom is he trying to convince, what is he trying to forget, and how do the people listening feel if no amount of thinking about the goodness or greatness of God can cut through their fear, depression, anxiety or worry?

It seems to me that we have made worship all about God in order to escape from ourselves and the realities of our lives. We worship the glorified, light-filled image of the all-powerful, all-conquering deity so that we will feel less helpless. We affirm this deity’s holiness and our own worthlessness. In so doing we perpetuate a culture of victimhood, the perfect emotional excuse for staying entrenched in a cycle of guilt and repentence, thus stunting our growth towards true emotional and spiritual maturity and abdicating our responsibility for acting (like adults) to influence and change our culture in matters of justice, liberation, love, and other things that Jesus talked about.

So, somehow, worship, which should be all about the God who came to us in weakness and vulnearbility and his sacrificial love for all people, which we are called to emulate, instead becomes all about us – our sins, our weaknesses, our salvation, our need. Such “worship” is effectively a totally egotistical experience.

Perhaps it is cynical to add, but does God really need to hear constant repetations of “God is good” or “you’re amazing” or “Almighty, most holy” or whatever praise phrase you could choose? There are of course those scriptures which speak of singing praise, “psalms, hymns and spiritual songs,” tamberines, cymbals and the like, but these passages are usually geared toward speaking to one another and telling God’s story, not just shouting at God about how great God is.

On the other hand there are also those scritpures that express disgust with “noisy” worship and mindless ritual sacrifces and demand instead rivers of justice and streams of righteousness, a broken spirit and a contrite heart – action and change. The book of James reminds us that what we believe is betrayed by what we do with our lives. I struggle to see how spending an hour or two every week singing familiar songs and/or getting into a particular emotional “place” and calling it connection with God contributes to justice, righteousness, mercy, humility, honest brokenness or sustainable growth and change.

When I sought to enter the ministry, I thought it would. I thought the problem was with me, especially when I found those times that were supposed to be most healing and inspiring become times of anxiety and panic instead of life-giving connection with God. So many people that I admired and respected poured themselves into church and its rituals of worship, I instinctively felt there must be a power or truth there that I was missing. I’m not so sure any more.

[As an aside, I’m well aware that most of this does not directly address traditions with more formal or liturgical worship. This is primarily because my experience of worship is overwhelmingly drawn from free church traditions. However, I have attended some Anglican, Catholic, Lutheran and Orthodox services in my time, and, in many cases, they appear to have similar problems. Liturgy, although it can be inspiring, also caries with it the inherent danger that it is easy to repeat words and forms by rote without participating in or being changed by them in any way, but that’s another rant for another day.]

 

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3 thoughts on “Disbelieving Church: Worship

  1. I have given much thought to replying to this, because in it I see your, pain, disillusion, and disappointment. I do not want to add to that. Central to our faith is the belief that God loves us. He sent his son to die for us. In return, what does God require of his people? That we love Him. That we love our neighbors. That we do justice, love mercy, and walk humbly with our God. That we go into all the world teaching others about him. These are simple words, but impossibly huge undertakings. With the possible exception of loving Him, none of them can be done in isolation, but only in community with other people. For many Christians, that community is the local congregation.
    I agree with much of what you say. The performance aspects of corporate worship are often problematic, as are exhortations to “fake” ecstasy. But worshiping God through prayer, song, and teaching is in many ways central to the life of a congregation. We can’t teach others unless we have been taught. It is terribly hard to love strangers – really love them – if we have not practiced loving those close to us in our own congregation, learning to do justice and love mercy in the midst of all the hurts and disagreements that happen between people making corporate decisions about the color of the carpet and the style of the worship service. Whether the lyrics in the hymns are theologically correct is less important than whether the hearts of people singing them are turned to God, and loving those sharing the pew with them. What each individual worshipper takes away from a particular service is far less important than what he or she gives to his fellow worshippers. Unfortunately, in some congregations the members do not get this. They think they are there to be “fed” rather than to worship God and love their neighbors. They should go to the theater or a concert instead. Or the worship leader should tell them to get with the program. Some won’t like it and may leave. That’s ok. Love them anyway.

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    1. It sounds like we would basically agree on some of the things I identify as problematic in my experiences of corporate worship. I would also agree that living and cooperating with others is what teaches us to love. Ideally this would happen in churches, but, with the possible exception of one congregation, this has not been my experience.
      I do think the theological content of hymns is important – what we repetitively sing implants itself in our memories and, in some ways, becomes part of who we are. That doesn’t mean being incredibly picky and refusing to include things I might not particularly agree with, but I do think we need to be aware of the language we use and the implications that language can have if it isn’t examined.
      Corporate worship should be an expression of communal life shared together and with God in Christ through the Spirit.

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