Question

Compare and contrast 3 public worship services held in different settings.

Your written consideration will include comments on the theological and pastoral value of the various components of each gathering.

The essay needs to give evidence of the reading of your textbook and appropriate readings about New Testament, Reformed, Separatist, Anabaptist, ‘Frontier’ and Pentecostal forms of worship provided in the lessons.

Abstract

This essay compares and contrasts three different public worship services: the ordination and induction of a Uniting Church minister; the launch of a diocesan vision in an Anglican church; and a Pentecostal church’s first Sunday service in a new building. Each of these services is considered in terms of its content, structure and style and assessed for theological and pastoral merit. The most noticeable difference between the three services is found to be the level of interaction and participation on the part of the congregation. Finally, the common elements of the three services are highlighted, with the conclusion that the services differed greatly in the categories of structure and style but were remarkably similar in their content.

Essay

Over two successive weekends I attended three very different public worship events. The first was the ordination and induction of a Uniting Church minister; the second a diocesan-wide satellite link-up and vision launch in an Anglican church; and the third the first public worship service in a Pentecostal church’s new building.¹ In what follows I will describe each of these events in terms of their theological and ecclesiological distinctives and endeavour to assess their pastoral merits.² In doing so, I adopt an evaluative framework common to many writers, namely that of content, structure and style.³

On the 7th February, 2009, a Saturday,⁴ Kamaloni Tu’iono was ordained as a Minister of the Word and inducted as Minister of Sutherland and Loftus Church Congregations. Clearly this was a significant moment in the life of this church, and a good deal of effort had gone into preparing for the event. I attended with my own pastor, as unofficial representatives of our neighbouring church. We were greeted at the door and handed a copy each of the liturgy printed especially for the occasion.⁵

The building where the ordination was held is relatively modern, laid out along fairly conventional lines with a raised platform at one end and movable plastic seating for the congregation. On the platform, from left to right, were: seating for dignitaries; a lectern; the communion table (center); and a band consisting of 4 instrumentalists and 3 singers. As we found our seats, a sole pianist, located by himself off to the left-hand side of the building at the same level as the congregation, played 20-30 year old Christian choruses as a kind of ‘overture’.

The content of the service was appropriate to the occasion. An ordination is a recognition of a man or woman’s call into Christian ministry, and every aspect of the service reflected this. The music was thoughtfully chosen,⁶ the preachers were seasoned members of the presbytery nearing the end of their own season of faithful ministry, and the prayers focused on Kamaloni and his calling.

Proceedings were conducted by the secretary of the local presbytery. His role was apparently to facilitate and explain events as they occurred, as well as to act as a representative of the local presbytery who had appointed Kamaloni.⁷ According to the Uniting Church in Australia’s Basis of Union, ‘[b]y the participation in the act of ordination of those already ordained, the Church bears witness to God’s faithfulness and declares the hope by which it lives.’⁸

The presbytery were not the sole actors in this rite, for one of the key elements of this ordination and induction service was the participation of the congregation. 
Again, according to the Basis of Union, ‘[t]he Presbytery will ordain by prayer and the laying on of hands in the presence of a worshipping congregation’.⁹ Theologically, this is reminiscent of the commissioning of Paul and Barnabas, which also occurred in the context of a worship gathering (Acts 13:2). The implication is that the church, gathered to worship God and hear from him, is given ‘the guidance of the Holy Spirit to recognise among its members women and men called of God to preach the Gospel, to lead the people in worship, to care for the flock, to share in government and to serve those in need in the world.’¹⁰

Pastorally, it is important that the people bear witness to ordination for in so doing they take ownership of and responsibility for the ordinand.¹¹ This is doubly vital in the case of an induction, where the ministry of the inductee is exercised in the midst of the same congregation. In this instance, the congregation expressed their affirmation and acceptance of Kamaloni in many ways. He was presented to the congregation by representatives of the local presbytery, who indicated their belief that ‘Kamaloni is worthy to be ordained as a Minister of the Word in the Church of God’, to which the people responded ‘Amen. Thanks be to God,’ followed by applause.¹² Perhaps most strikingly, a representative group from the local church responded to the induction vows, bringing forward a Bible, water, bread and wine, ‘as signs of the ministry to which [Kamaloni was] ordained.’¹³

Use of such symbols was a characteristic of the service as a whole. Most of the symbols were at least briefly explained. For instance, in addition to the symbols already mentioned, Kamaloni was presented with a Bible as ‘a sign of the authority given you to preach the word of God and to administer the holy sacraments’ and a stole as ‘a sign of the joyful obedience which you owe to Christ’.¹⁴ Similarly, the elements of the Eucharist were explained as being a ‘sharing in the Body [and Blood] of Christ’.¹⁵ The pastoral advantage of such explanation is not that it exhaustively details the nature of the symbol but rather that it provides an entry point into its mystery. There is also theological value in exposing congregants to symbols, for it helps them grow accustomed to biblical imagery and thus to understand the Bible better.

The service was structured in a traditional manner. The distinct movements of proceedings were highlighted by headings in the “Order of Service”, and were as follows: gathering; the Word; ordination; induction; communion; and sending.¹⁶ These elements were clearly and logically connected, with the connection often made explicit by means of explanation (either by the chairperson or printed in the “Order of Service”). Again, this explanation has great pastoral implications, as it helps participants to realise that worship is not a set of discrete, isolated events but rather an organic response to God’s action in Christ.¹⁷

The style of Kamaloni’s induction service might best be described in terms of temporal, cultural and theological continuity. An important part of the act of ordination was a ‘narration of steps’, wherein the secretary of the presbytery spoke of the ordinand’s journey towards ordination, including his training and previous ministry experience. Indeed, many members of his previous congregation were present, with some contributing to a musical item. This acknowledgment of temporal continuity was matched by a recognition of Kamaloni’s cultural heritage, which found expression both in the decoration of the church and some of the music selected for musical items. Indeed, the stole presented to Kamaloni was decorated in the fashion of the Pacific Islands. Finally, it was clear that the service of ordination  and induction was in theological continuity with the historic Christian church, incorporating such well-attested elements as the salutation,¹⁸ sursum corda,¹⁹ sanctus²⁰ and the Nicene Creed.²¹

Thus the service as a whole was distinctly purposeful, as appropriate for the occasion. The leadership was entrusted to those who were themselves already ordained, lending both their authority and their experience to the occasion. The congregation was encouraged to actively participate and respond, through verbal response, symbolic actions and a clear and logical structure, supplemented by explanation where required. The service as a whole was in temporal, cultural and theological continuity with historic Christianity.
Contrast this singleness of purpose with the worship service that I attended the next day at my own church. In addition to being a regular Sunday service, this particular day was the day nominated as the diocesan vision launch, with a diocesan-wide telecast, and also the parish’s Annual General Meeting of Parishioners! The service commenced at 9.30AM, 15 minutes earlier than the regular starting time, allowing half an hour for ‘local’ content before the telecast started. The pastor, acting as service leader for the day, welcomed us with a brief explanation of the agenda for the day followed by singing, prayer, notices and the annual Churchwarden’s report.²² There followed a time of intercessory prayer, with specific attention given to current events,²³ missionaries, and the events to follow.²⁴

Much of the structure and style of the service was dictated by the telecast portion of the service, which was conducted according to a strict timetable. Where the ordination could take as long as required, the time allotted for the telecast was one hour.²⁵ These timing constraints, whilst necessary for the coordination of such a large event, led to a feeling of spectatorship rather than participation, amplified by the use of the television medium which is intrinsically passive.

Worship according to program is a growing trend in the church today. Some church-goers prefer the predictability of knowing that the service will be over in an hour and they can have the rest of the day to themselves. Others derive comfort from the familiarity of at least the structure and style, and often the content as well, being maintained from week to week. According to Dawn, ‘the development of perfect sound tracks has caused many worshipers to be dissatisfied now with merely human musicians who make mistakes’ and planning gives those ‘producing’ a worship service opportunity to make sure everything is polished.²⁶ All of this, however, results in a culture of passivity, with a corresponding perception of worship as entertainment rather than participation.

In the case of this event, there was obviously some recognition of this potential for passivity and, wherever possible, steps were taken to overcome it and to invite participation. For example, the event was hosted by a church within the diocese rather than broadcast from a studio, and the footage included many shots of the host congregation. This made it feel like an extension of a single church’s gathering for worship; it was clearly a live event rather than a pre-packaged production. Similarly, there were many of the participational elements of a regular Anglican service, including singing, a prayer of confession, Apostle’s creed and an occasional prayer for the event. When compared to the interactivity of the ordination service, however, it was still predominantly one-way, and this was a direct consequence of the medium employed.

The use of technology in this service was ground-breaking, at least for the Anglican church in Sydney. Churches could either connect to the telecast via digital television or an internet connection. According to an Anglican Media release, 25% of churches used the event as an opportunity to improve their technological capabilities, and ours was no exception.²⁷ In doing so, churches gain access to numerous digital video resources that may be used in church services.²⁸ Some churches are taking this one step further, leveraging similar technology on a week to week basis in order to support multiple campuses.²⁹ This allows greater specialisation within a large church, as pastors at the individual campuses are released from preaching duties and can focus on local concerns. On the other hand, our culture conditions us to be passive receivers of what we see on television, and it is all too easy for this to occur where the immediacy of a physically present preacher is lost.³⁰ On balance, then, telecast is appropriate for special events such as the one under discussion, but substantial education is required before it is pastorally viable for regular worship.

It was clear to all that there was a purpose behind the telecast, and that purpose was not, primarily, to worship. The key intention was to launch the diocesan vision and the Connect ’09 program, in which the Anglican church in Sydney seeks to reach every person in the diocese with the gospel. The centrepiece of proceedings was the Archbishop’s sermon, entitled “A Great City and a Great God”, a message based on Jonah 3 & 4.³¹ One of the virtues of the televised service was that entire diocese were able to hear the same message at the same time. This is particularly important in launching such an ambitious program of evangelism, for which a significant commitment is required on the part of each church. People will not own a second-hand vision, and vision is pastorally important: ‘Where there is no vision, the people perish’ (Prov 29:18 KJV).

The structure and style of this service, then, were largely driven by the technology employed as a medium, as well as incorporating some elements of traditional Anglican corporate worship. In particular, the telecast format limited the amount of interactivity possible, making it very different to the Uniting Church ordination described above. Like the ordination, however, the content was determined by the occasional purpose of the event, in this case to present a vision for evangelism.

Vision was also a hallmark of the third worship event that I attended. This Pentecostal church had formally opened their new church building in the preceding week, and this was the first Sunday in the new auditorium. This was a significant milestone in the life of this church, and as such the pastor took the opportunity to once again set before the congregation the church’s vision. All who attended were handed a copy of the church’s vision statement printed on an A4-sized piece of cardboard, complete with fridge-magnets on the reverse side.³² This document calls the church to imagine a ‘God infused community of people’ and to recognise that ‘the Holy Spirit is at work bringing the church we have just imagined into being’.³³ The Connect ’09 vision launch was calling people to participate in something new, but this vision had clearly already been articulated and disseminated in the church. It was both an encouragement that progress was being made in the realisation of the vision and an exhortation to continue on, for there was still much to be done.³⁴

In his sermon, the pastor reiterated the prophecy that had directly led to the building of the new auditorium. The prophecy centred on the initial chapters of Joshua, with the people of Israel on the verge of entering the land promised to them, yet the emphasis of the sermon was on the prophecy rather than the scripture that the prophecy purported to interpret and apply.³⁵ This was a strong contrast with the sermons at the other events described above where the address, though occasional, clearly arose directly from the text of Scripture. This model of preaching is not uncommon in Pentecostal churches, where extra-biblical prophecy is taken seriously. Most churches stop short of according them the same respect and authority given canonical Scripture, instead assessing their validity in the light of what the Bible says.³⁶ This is in accord with apostolic mandate (1 Thess 5:20-21; 1 John 4:1). I can only assume that a similar process was followed in this case, for it was clear that the prophecy had been accepted as genuine.

The new building itself, dubbed ‘the Lifeboat’, is a 700-seat auditorium, with a raised platform at one end and large projection screens on either side. The walls of the room were decorated with brightly coloured banners and posters, but otherwise indistinguishable from a modern theatrical or concert-hall. The seating was comprised of individual plastic chairs laid out in rows facing the stage.³⁷ This was very different to the fixed wooden pews and wooden pulpit of the Anglican church and the richly decorated and tapestried Uniting church. Clearly the purpose driving the design of the auditorium was functionality and flexibility, as there was little of the numinous found in previous generations of church buildings. Nevertheless the cosmopolitan architecture will doubtless make the building more accessible to those who would not set foot in a stained glass windowed cathedral and the flexibility will aid the church in being ‘people [who] know there are no rules when it comes to “doing Church”‘.³⁸

This ‘no rules’ mentality was reflected in the content and structure of the service. Where the Uniting Church ordination was entirely according to a printed liturgy, and the Anglican vision launch partially so, here there was no sense of continuity with the historic church: no creeds, no sense of logical progression in the ordering of the service, no communal prayers. The eucharistic elements were accompanied, not by the traditional words of institution, but rather by a visual metaphor: the lights in the building were gradually darkened to simulate sin entering the world, then lightened to reflect the ‘light coming into the world’.³⁹ The commentary was certainly Christ-centred but not really cross-centred. In contrast to the use of symbols in the ordination service, it was not unclear how the symbols used (light and dark) applied to the actions that followed (taking wine and bread). Perhaps the intention was to ‘purposefully avoid any liturgy or other sacred actions to demonstrate the simplicity of the gospel’,⁴⁰ but I found the mixture of images confusing rather than clarifying.

The style of the service was also apparently geared towards ‘seekers’. The stage was lit, but the rest of the room was in darkness for the singing portions of the service. This lighting arrangement, together with the video being projected either side of the stage, the large band, multiple vocalists and ‘worship leader’ on stage all combined to produce a concert-like atmosphere.⁴¹ As with the telecast service above the danger was of passivity and spectatorship but, unlike the telecast, little was done to counteract this risk. There were no congregational prayers or creeds, and the only participation invited or expected was in singing, sporadic affirmations interjected by individuals during the sermon and occasional bursts of congregational applause.⁴² Even in the area of singing the engagement was inconsistent, for as I looked around during the musical portions of the service I estimated that only about half of the congregation actually participated in the singing. Yet the volume issuing from the band was such that their voices were not missed. It is often argued that this atmosphere is part of removing ‘any unnecessary barriers… to make way for teaching and living the gospel’,⁴³ as it is less confronting for the unchurched. Yet we must heed Kauflin’s warning that ‘what you win people with is what you generally win them to’ for if we don’t we will end up with a church of consumers desiring to be entertained rather than worshippers wanting to worship God.⁴⁴

This content of this service, like that of the two already considered, was according to its occasional nature and purpose. The structure and style, and even the architecture, were ‘seeker-sensitive’ and non-confrontational. As a consequence, however, the service was also prone to passivity for believers and non-believers alike.

On the whole, the strongest contrast between the three services was in the area of interactivity. On a continuum from full participation to non-participation, the ordination was toward the former, the Pentecostal service toward the latter, and the vision launch somewhere in between.

For all that there were many differences – theological, pastoral and practical – the three worship services included many common elements. Most of the differences were in the categories of structure and style; in spite of the occasional nature of the three services, the content was remarkably similar. All three were gospel-centred churches, focused on ordaining a minister of the gospel and transmitting it by means of an evangelism program and a new facility respectively. In doing these things all were looking to the future, whilst the Uniting and Anglican churches also acknowledged their past in the form of prayers and creeds of the historic Christian church. All of the services included preaching for instruction and exhortation, and all the sermons were based to some extent on Scripture. Prayer was a common element, as was singing. All three gatherings were local expressions of the Christian church. Above all, they each expounded and embodied the person and work of Jesus Christ, which is the very definition of Christian worship.

Bibliography

Burdan, Steve. “Sacred Actions among Contemporary Churches.” In The Sacred Actions of Christian Worship, edited by Robert Webber, xliii, 366 p. Peabody, Mass.: Hendrickson Publishers, 1993.
Dawn, Marva J. A Royal “Waste” Of Time : The Splendor of Worshiping God and Being Church for the World. Grand Rapids, Mich.: W.B. Eerdmans Pub., 1999.
Detscher, Alan. “The Sacred Actions of Christian Worship.” In The Complete Library of Christian Worship V. 6, edited by Robert Webber, xliii, 366 p. Peabody, Mass.: Hendrickson Publishers, 1993.
Hippolytus. Apostolic Tradition. Translated by Burton Scott Easton. Hamden, Conn.: Archon Books, 1962.
“Imagine…”. Nowra City Church.
Jensen, Peter. “A Great City and a Great God.”.
Kauflin, Bob. Worship Matters : Leading Others to Encounter the Greatness of God. Wheaton, Ill.: Crossway Books, 2008.
Lang, Bernhard. Sacred Games : A History of Christian Worship. New Haven: Yale University Press, 1997.
“Order of Worship : A Service for the Ordination of Kamaloni Tu’iono as a Minister of the Word and His Induction as Minister of Sutherland and Loftus Uniting Church Congregations.” The Uniting Church in Australia, Synod of NSW & ACT, Presbytery of Georges River, 2009.
Percy, Natasha & Halcrow, Jeremy. “Historic Live Tv Hook up Launches Sydney Anglican Campaign Connect 09.”.
Uniting Church in Australia, The. The Basis of Union : As Approved by the Congregational Union of Australia (1973), the Methodist Church of Australasia (1974) and the Presbyterian Church of Australia (1974), for the Formation of the Uniting Church in Australia. 1992 ed. Melbourne: Uniting Church Press, 1992.
Webber, Robert. Ancient-Future Worship : Proclaiming and Enacting God’s Narrative, Ancient-Future Series. Grand Rapids, Mich.: Baker Books, 2008.
———. Worship Old & New : A Biblical, Historical, and Practical Introduction. Rev. ed. Grand Rapids, Mich.: Zondervan, 1994.

Endnotes

1. The ordination was approximately 3 hours in duration (compared to 1 to 1.5 hours for the other services) and this is reflected to some extent in the consideration given to each below.
2. This latter is difficult because, of the three events attended, I have ongoing contact with only one of the congregations involved.
3. e.g. Robert Webber, Ancient-Future Worship : Proclaiming and Enacting God’s Narrative, Ancient-Future Series (Grand Rapids, Mich.: Baker Books, 2008), 90. cf. ———, Worship Old & New : A Biblical, Historical, and Practical Introduction, Rev. ed. (Grand Rapids, Mich.: Zondervan, 1994), 149ff.
4. cf. Hippolytus, Apostolic Tradition, trans. Burton Scott Easton (Hamden, Conn.: Archon Books, 1962), 2.2. Hippolytus advocates that the ordinand ‘with the presbytery and such bishops as may be present, assemble with the people on a Sunday.’
5. “Order of Worship : A Service for the Ordination of Kamaloni Tu’iono as a Minister of the Word and His Induction as Minister of Sutherland and Loftus Uniting Church Congregations,” (The Uniting Church in Australia, Synod of NSW & ACT, Presbytery of Georges River, 2009). It is unclear to what extent this liturgy is a derivative work. It was certainly customised to the extent that names and hymns were inserted at the appropriate locations; it may, however, have been developed entirely for this event. In any case, as we shall see, it incorporated many elements common to worship throughout the Christian era.
6. e.g. the theme of the youth band’s musical item was the lyric ‘We’ll be faithful in our calling / You’ll be faithful to finish the work you’ve begun in us.’
7. This is an illustration of the essentially presbyterian ecclesiology of the Uniting Church in Australia, with pastoral appointments being made by the local presbytery rather than by a bishop (Roman Catholic, Anglican) or the local congregation (congregational). cf. The Uniting Church in Australia, The Basis of Union : As Approved by the Congregational Union of Australia (1973), the Methodist Church of Australasia (1974) and the Presbyterian Church of Australia (1974), for the Formation of the Uniting Church in Australia, 1992 ed. (Melbourne: Uniting Church Press, 1992), §14.
8. Ibid. This is subtly different to the Anglican and Catholic traditions, where the participation of those previously ordained is indicative of an unbroken apostolic succession. cf. Alan Detscher, “The Sacred Actions of Christian Worship,” in The Complete Library of Christian Worship V. 6, ed. Robert Webber (Peabody, Mass.: Hendrickson Publishers, 1993), 306.
9. Uniting Church in Australia, Basis of Union, §14. . cf. Detscher, “The Sacred Actions of Christian Worship,” 301, 06.
10. Uniting Church in Australia, Basis of Union, §14.
11. cf. Baptisms and marriages, where the witnesses (the worshipping community) are charged to uphold those being baptised and married respectively.
12. “Order of Worship,” 6. cf. ‘And when he is made bishop, all shall offer him the kiss of peace, for he has been made worthy’ Hippolytus, Apostolic Tradition, 4.1.
13. “Order of Worship,” 12. cf. Detscher, “The Sacred Actions of Christian Worship,” 303-04. Detscher notes that the vesting of ordinands with symbols of office was a common practice by the 10th century, although were in many cases rejected by the Reformers.
14. “Order of Worship,” 11. cf. Medieval ordination rites, where bishops were presented with a pastoral staff and ring, presbyters with a chalice and paten, and deacons with the book of the Gospels. ———, “The Sacred Actions of Christian Worship,” 303.
15. “Order of Worship,” 18.
16. cf. Webber, Worship Old & New, 150. Webber identifies ‘four basic acts of Sunday worship': the assembling of the people; Scripture readings and preaching; communion and prayers of thanksgiving; and sending the people forth. Thus, the pattern above matches Webber’s, with the inclusion of the two occasion-specific acts of ordination and induction.
17. ‘Because the entire congregation constitutes the players in the drama of worship, it is important that all of the members know their parts, understanding the meaning of what is being done, and participate purposefully.’ Ibid., 82.
18. ‘The Lord be with you: / And also with you!’ “Order of Worship,” 16. cf. Hippolytus, Apostolic Tradition, 4.2-3.
19. ‘Lift up your hearts: / We lift them to the Lord!’ “Order of Worship,” 16. cf. ———, Apostolic Tradition, 4.3. Interestingly, whilst both the salutation and the sursum corda are traditionally associated with the Eucharist, their first appearance in the Apostolic Tradition is in connection with instructions for the ordination of bishops.
20. ‘Holy, holy, holy Lord…’ “Order of Worship,” 17.
21. Ibid., 4-5.
22. Officially the Annual General Meeting follows the morning service. However it is customary in our church to present the reports from the Churchwardens and Pastor during the service, the latter forming the sermon for the day. On this occasion the Pastor’s report was postponed until the formal meeting, in deference to the Archbishop’s message during the telecast.
23. e.g. the recent heat wave, and the Victorian bushfires.
24. i.e. the telecast and AGM.
25. This was how much time had been booked on the digital television station.
26. Marva J. Dawn, A Royal “Waste” Of Time : The Splendor of Worshiping God and Being Church for the World (Grand Rapids, Mich.: W.B. Eerdmans Pub., 1999), 72.
27. Natasha & Halcrow Percy, Jeremy, .”Historic Live Tv Hook up Launches Sydney Anglican Campaign Connect 09.”
28. e.g. Anglican Media recently launched a plaform they call SX Digital, offering ‘video news, apologetics, illustrations, notices and other biblical content’ Ibid.
29. The most common setup is that one preacher preaches live at one campus and that is then relayed to other campuses via satellite or DVD. e.g. at Seattle’s Mars Hill, the preaching pastor (Mark Driscoll) preaches live at the four services held at the ‘main’ campus. All of these sermons are recorded, and the best is selected and played at each of the ‘secondary’ campuses the following week.
30. Dawn, A Royal “Waste” Of Time, 83. Dawn also highlights the risk of reinforcing and augmenting the unhealthy values that television promotes – consumerism, passivism etc. – when we adopt it as our medium for worship Ibid., 75..
31. Peter Jensen, “A Great City and a Great God.”
32. “Imagine…”, Nowra City Church.
33. Ibid.
34. e.g. All of the seats were laid out for the service, in spite of an expected attendance of less than half of the capacity. This fact was directly referenced by the pastor in his message, the point being that there were many still to be reached with the gospel.
35. e.g. The prophecy was read, in full, at the start of the sermon, whereas the book of Joshua was appealed to only sporadically, usually in support of some point that the pastor had just made.
36. Bernhard Lang, Sacred Games : A History of Christian Worship (New Haven: Yale University Press, 1997), 404-07.
37. These were not the ‘final’ chairs, which were yet to be purchased, but every indication was that the new chairs would be in the same mold.
38. “Imagine…”.
39. The lights darkened so gradually that, at first, I thought it merely a ‘technical difficulty’ in the new building!
40. Steve Burdan, “Sacred Actions among Contemporary Churches,” in The Sacred Actions of Christian Worship, ed. Robert Webber (Peabody, Mass.: Hendrickson Publishers, 1993), 60.
41. cf. Lang, Sacred Games : A History of Christian Worship, 399-400.
42. Ibid., 399.
43. Burdan, “Sacred Actions among Contemporary Churches,” 60.
44. Bob Kauflin, Worship Matters : Leading Others to Encounter the Greatness of God (Wheaton, Ill.: Crossway Books, 2008), 192.