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2019 – Hopes, Dreams, and Introductions

As we worked toward the launch of The Center over a year ago, we developed a set of guiding stances for the work of The Center for Congregational Song. I’d like to highlight a few of those guiding stances that I think speak to what we hope to accomplish in 2019.

 

 

HOPES

We celebrate the width and depth of variety in the church’s song throughout history, recognizing that each genre, like each culture or each person, brings unique gifts and challenges to the church.

My hope is that in 2019 The Center for Congregational Song will be a cheerleader for the church’s song and all those who work to lead God’s people in song. There is so much to celebrate, but during this time of overwhelming pain and hate it is easy to forget God’s love for us. Our events, while tackling difficult subjects and not shying away from controversy, will be places of celebration of God’s good gift of song and singing together. Likewise, our blogs, podcasts, and other content will be in the spirit of celebrating the goodness that comes from viewpoint diversity and deep listening.

 

DREAMS

Collaboration and teamwork honors each other’s different gifts and therefore makes everyone stronger by building up partnerships, strengthening relationships, and amplifying each other’s ministries.

My dream for 2019 is that the relationships and partnerships we’ve been building over the last 15 months will bear unexpected and wonderfully creative fruit. As a part of our ecumenical work to build bridges, we have been working hard to learn who is also working to encourage, promote, and enliven congregational song in every denomination, piety, and genre. This year we’re ready to begin building those bridges and already have a couple programs planned that will bring diverse groups of people together to meet, collaborate, and create.

 

INTRODUCTIONS

At its best, singing together enables unity when perhaps spoken conversation is difficult or impossible.

Our original blog team [introductions here], made up of Rosa Ramirez, Adam Perez, Ginny Chilton, and myself conceptualized the content for the blog as a place where folk would be sure to find joy, optimism, humility, grace, and contextualization. The posts, like the blog team members, would represent a variety of viewpoints and skill-sets so that throughout the year you might encounter posts that speak directly to your own ministry challenges as well as open your eyes to the challenges and thoughts of others. With that in mind, we’ve expanded our blog team for 2019 to include three more voices. Each person brings a unique perspective that will continue to challenge and inspire us. We’re excited to welcome each of these new members to our team!

 

The Center for Congregational Song, Centered in Song, Blog, Church Music, Song

Felicia Patton is a lifelong Chicago native. Felicia received an undergraduate degree from North Park University followed by two graduate degrees from Garrett-Evangelical Theological Seminary. She was very active while at North Park, having served on worship teams, gospel choir, jazz choir, jazz band, and guitar ensemble. In her previous position, she was the director of traditional worship, where she directed three choirs. Felicia has continued to sing within the Chicago and surrounding areas as a solo artist and with her band, Chicago Soul Revue.

 

Center for Congregational Song, Centered in Song, Blog, Hampton, Atlanta, Church Music

Min. Rylan Harris is a graduate of Hampton University in Hampton, Virginia. While still active with the Hampton Minister’s Conference, he has recently moved to Atlanta, Georgia to pursue a Master of Religious Leadership with a concentration in Music and Worship at Candler School of Theology. He now serves as Minister of Worship & Arts at Ray of Hope Christian Church with Senior Pastor Rev. Dr. Cynthia L. Hale. Along with his passion for music ministry, he is a keyboardist, singer, and composer.

 

Center for Congregational Song, David Bjorlin, Centered in Song, Blog, Singing, Church

David Bjorlin is an ordained pastor in the Evangelical Covenant Church (ECC) and currently serves as the worship pastor at Resurrection Covenant Church in Chicago. In addition to his role as worship leader, David is a lecturer in worship at North Park University and a published hymnwriter. He holds a PhD in History and Hermeneutics (liturgical studies) from Boston University School of Theology. His academic interests include the history and practice of hymnody/congregational song, the connection between worship and ethics, and the incorporation of children in worship.

 

 

 

We hope you’ll join us in celebrating and collaborating. Here’s to a great 2019!

 

 

We’d like to welcome our latest guest blogger, David Bjorlin. David is a worship pastor at Resurrection Covenant Church in Chicago, seminary faculty member at North Park Theological Seminary, and a published hymn writer. David has found a wide range of outlets for his passion for worship and the church. His interests include hymnody, connections between liturgy and ethics, and children in worship. He loves being able to plan worship so that a congregation may enact and indwell the redemptive story of God in worship week after week. – Brian Hehn, Director of The Center for Congregational Song

A Key Question

Over the past few decades, one of the key questions that liturgists have been asking is how what we say and do in worship shapes our theology and ethics. Because we are liturgists and need to show just how out of touch we are with contemporary trends, we even use Latin shorthand to describe this connection—lex orandi, lex credendi, lex vivendi. Literally this saying means that “the law of prayer [is] the law of belief [is] the law of living.” That is, prayer/worship shapes theology shapes ethics. While debates rage over how the three are connected, most would agree that worship helps form our understanding of God and the way we live in God’s world with one another. If this is the case, it means the words we say and sing in worship are vital to Christian formation.

Atonement Theology

Because this is true, I have grown more and more concerned about how our songs, particularly contemporary worship songs, sing about the atonement—the way we are reconciled to God through Christ’s life, death, and resurrection. In the vast majority of contemporary praise songs, Jesus’ death is almost always portrayed as substitutionary: we should have been punished for our sins, but God took our place and the punishment that was rightly ours and saved us. In its most extreme forms, Christ’s death satisfies the wrath of God that we incurred through our sin (penal substitutionary atonement). While examples abound, here are just a few of the most well-known from CCLI’s Top 100 list:

 

“This is unfailing love / that you would take my place, / that you would bear my cross” (“This Is Amazing Grace”); “Behold the man upon the cross, / my sin upon his shoulders… / It was my sin that held him there / until it was accomplished” (“How Deep the Father’s Love for Us”); and the granddaddy of them all, “till on the cross has Jesus died, / the wrath of God was satisfied” (“In Christ Alone”). Lest we think this trend is only found in contemporary praise songs, many classic hymns rely heavily on the substitutionary trope as well. Take the second stanza of Philip Bliss’s “Man of Sorrows!”: “Bearing shame and scoffing rude, / in my place condemned he stood; / sealed my pardon with his blood: / Hallelujah, what a Savior!”

That is, if our central atonement theology claims that God needs retribution for his (male pronoun used purposefully) wrath or justice to be satisfied, it’s no wonder that our justice system would also be built on the idea of retribution rather than restoration.

To be clear, there are differences between substitutionary atonement and penal substitution. In my estimation, there is some biblical warrant for the former (much of the book of Hebrews, for example), while I find the latter to be less biblical and more pagan in origin. However, in both modes, the clear message of the atonement is the need for retribution for the sins of humanity. I have long understood how this myopic focus on substitutionary atonement has led to theological distortions. God the Father becomes an angry God of justice who must be won over by the merciful Jesus (God the Son saves us from God the Father); wrath often becomes the motivating force of the cross rather than God’s unrelenting love; and Christ’s life and resurrection seem to become unimportant additions to Christ’s death. I believe this overemphasis on substitutionary atonement theories is part of the reason why many Christians find it so much easier to believe in an angry God just waiting to punish them than a loving God seeking to reconcile all things through Christ.

Ethics

However, I was struck anew by how this singular view of the atonement can warp our ethical lives in reading Dominique DuBois Gilliard’s excellent new book Rethinking Incarceration: Advocating for Justice That Restores.

The entire book is a must-read for those who wish to understand and challenge the racism endemic to our justice system that continues to disproportionately target and incarcerate people of color. However, what struck me was the connection Gilliard drew between penal substitutionary atonement and the punitive way we treat those who are arrested and incarcerated in our society. That is, if our central atonement theology claims that God needs retribution for his (male pronoun used purposefully) wrath or justice to be satisfied, it’s no wonder that our justice system would also be built on the idea of retribution rather than restoration. A crime has been committed, and satisfaction must be paid for that crime even if we desire to show mercy. What happens before and what happens after is of little consequence; punishment is the key. And if we lay this theological system onto a racially-biased criminal justice system, Christians too often find themselves “theologically justifying racism.” In the end, if we distort our worship, we not only distort how we understand God, but also distort how we treat one another.

A Challenge

I think this is offers a challenge to worship leaders and songwriters to offer congregations different ways of understanding Christ’s atonement. We desperately need more praise songs that sing of Christ’s saving way of living in the world that challenged oppression and injustice and continue to challenge us to new ways of living in right relationship to God, others, and creation. We need more songs that celebrate Christ’s resurrection as an integral part of Christ’s victory over death, not just to save me from my sins, but to reconcile the cosmos. We need more songs that remind us that God’s death was motivated not by an angry God who scares us into obedience, but a God whose “love so amazing, so divine, / demands our souls, our lives, our all.”

 

David Bjorlin – Blog Author