The Worship Mall: Contemporary response to contemporary cultures

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  1. 3 editions of this work
  2. Walk in the worship mall
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Who's Got Your Back? The Great Bible Swindle. Reclaiming the Lost Soul of Youth Ministry. Following Jesus to Burning Man. Be Mean About the Vision. A Guide for the Perplexed. Cultivating Personal and Organizational Effectiveness. Liturgy in the Age of Reason. Early and Medieval Rituals and Theologies of Baptism.

3 editions of this work

The Spirit in Worship-Worship in the Spirit. Reformation and Modern Rituals and Theologies of Baptism. Sacraments, Ceremonies and the Stuart Divines. The Rise and Fall of the Incomparable Liturgy.

Walk in the worship mall

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Jesus at the Center: A Multi-Cultural Gospel Celebration

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Would you like us to take another look at this review? No, cancel Yes, report it Thanks! You've successfully reported this review. We appreciate your feedback. Niebuhr gives us useful categories, but his conclusions have come under criticism. This should lead us to a concept of how we might continue to contextualise the gospel and our worship in different human societies. Every cultural reality is graced and transformed. A new value is set on everything that is good and true in human traditions.

The Worship Mall: Contemporary response to contemporary cultures - Bryan Spinks - Google Books

Jesus did not only assume the culture of his time, he also critiqued it from within. Cultures are to be evangelised and to undergo metanioa or conversion at their profoundest level. What is core to Christian worship, and what can change with culture? Bauckham points out how this view might be a challenge to postmodern culture, which treats all absolute truth claims with suspicion. These include elements such as confession, creeds, intercession, benedictions, and much more.

Grand Rapids, Baker Books p. When contextualising social media culture in worship, we have the opportunity to reclaim and rediscover liturgical practices which will bring much needed breadth and health to our services. Schultz argues strongly for the importance of placing a technological approach within a liturgical framework: God speaks, human beings respond in faith. Our use of technology should support that kind of God-initiated worship.

The recovery in each congregation of the clear centrality of these transcultural and ecumenical elements renews the sense of this Christian unity and gives all churches a solid base for authentic contextualisation. The goal of this section is to identify some aspects of social media culture which could enrich Contemporary Worship, and those which we ought to not only avoid, but intentionally counteract. We will do so under two broad headings: As Leonard Sweet expresses it: They question and debate. It also critiques the denominations who seek to rigidly control all aspects of liturgical life.

Bypassing the technology but responding to the interactive culture is also possible - for example, a church in North London passes clipboards with pens and paper around during sung worship, inviting the congregation to write down items for intercessory prayer.

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Teaching can also be done in a more discursive way. However, in adapting to such methods the church needs to avoid disorder in its worship an issue Paul seems to be addressing in 1 Cor In a similar manner we can encourage Contemporary Worship to embrace the social media culture of expressive, visual-based postmodern communication. In many contexts, Contemporary Worship has focused almost exclusively on band-led singing and verbal preaching. The Bible demonstrates a multiplicity of forms in worship and communication - dance, poetry, architecture, symbols, music and more.

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It would seem appropriate in a social media culture to involve a wider range of gifts and media in worship - the visual, the symbolic, the abstract, the physical. For example, worshippers could create digital photographs of local landmarks for prayer, paintings or animations of 70 Shane Hipps, Flickering Pixels, Grand Rapids, Zondervan p. They gain spiritually as they inevitably invest themselves deeply. Facebook is the primary example of such networked community. McCracken doubts the ability of social networks to build real community: However, even he is skeptical of the nature of digital social networks to provide genuine community.

There are even those who advocate Virtual Churches in role-playing communities like Second Life. Quoted in Rice, The Church of Facebook, p. He repeatedly professed his desire to be physically present with those to whom he writes. However, Contemporary Worship needs to be counter-cultural in this sense, and actively pursue ways to unite disparate groups in communal worship.

We have already suggested some appropriate moments when technology and devices can be used effectively in worship, to help people include their digital, social media world as part of their faith. However, there ought to also be times when congregations are strongly encouraged to turn off their devices, and teaching that helps people set boundaries around their social media use within their personal lives.

Finally, churches might make use of social media resources for some aspects spiritual development, outside of corporate meetings.

These may be effective for encouraging rhythms of personal prayer, keeping in touch throughout the week, and communicating across geographical boundaries. However, Contemporary Worship needs to put a primacy on meeting together physically - to help those in social media culture to regain a sense of the importance of embodied relationships. We need to break real bread, drink real wine, be baptised into real water and greet one another physically in the name of the Lord Jesus.

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  • To move forward together - as generations together - we are called upon to embrace the complexity of our situation. We have invented inspiring and enhancing technologies, and 90 Plantinga, Rozeboom, Discerning the spirits, p.