The real worship wars (2): You are how you worship

“One reason why we Christians argue so much about which hymn to sing, which liturgy to follow, which way to worship is that the commandments teach us to believe that bad liturgy eventually leads to bad ethics. You begin by singing some sappy, sentimental hymn, then you pray some pointless prayer, and the next thing you know you have murdered your best friend.” — Stanley Hauerwas

worship-wars

In part 1 I suggested that we’re worshipping beings, and we become what we worship, and that this should help us understand that the real worship wars are about what worship really is, and so they aren’t so much about song selection, or music styles, but represent a choice between life and death, as we choose between God and idols.

The worship war — the real worship war — is not first a war about how we worship on a Sunday, but who we worship with our whole lives; and when it’s a war about how, it’s a more complicated question than song choices, it’s about what, or who, is conscripting our desires and imaginations, and how our desires and imaginations are being conscripted, daily, by our acts of worship — our habitual ‘liturgies’. You become what or who you worship as your desires align with the values dictated by your god, and the telos caught up with the salvation narrative that god offers; you become what you worship; and part of that involves a becoming how you worship.

Colossians 3 is something of a call to worship, to break the Romans 1 default, and to worship Jesus — and it starts with the heart, and the imagination (in that I’m not sure ‘rational knowing’ will ever allow us to grasp ‘things above’), but this involves the re-conscripting of our loves via our actions as we “put on the new self, which is being renewed in knowledge in the image of its Creator” (Colossians 3:10). This is what worship looks like (and it involves music)…

Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity.

Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts. And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him. — Colossians 3:11-17

That last bit is vital. For Paul, it seems, everything we do has the potential to be worship — whether its that we offer our whole lives as living sacrifices to God, or do everything in his name, he blows the idea of worship way beyond Sundays (and far beyond music and the sacraments).

Sundays will never be enough for us if the very air that we breathe, and the culture we live in, crackles with the addictive unseen liturgies of counterfeit gods, like ionised air in a lightning storm, so we live just waiting for death from above to zap us. Worship, proper worship, of the real God, is what keeps us alive; and keeps us from idols (or expels the idols from our hearts). Worship shapes us because it teaches us to love; that’s the thesis of a trilogy of books from James K.A. Smith, summed up best in this quote:

Worship is the “imagination station” that incubates our loves and longings so that our cultural endeavours are indexed toward God and his kingdom. If you are passionate about seeking justice, renewing culture, and taking up your vocation to unfurl all of creation’s potential, you need to invest in the formation of your imagination. You need to curate your heart. You need to worship well. Because you are what you love. And you worship what you love. And you might not love what you think. — James K.A. Smith, You Are What You Love

One of the things I love most of all about Smith’s trilogy Imagining the Kingdom, Desiring the Kingdom, and recently You Are What You Love is that he causes us to rethink the belief that people are primarily ‘thinking things’ — that the best way to persuade or change, to evangelise or disciple, is via a well reasoned argument. Smith calls us to a more incarnate Christianity, pointing out, with philosopher Charles Taylor, that us Protestant types have contributed to the disenchantment of the world via our commitment to a model of humanity that emphasises head-on-a-stick rationalism where it’s what we know that counts.

“Critical of the ways such an enchanted, sacramental understanding of the world had lapsed into sheer superstition, the later Reformers emphasized the simple hearing of the Word, the message of the gospel, and the arid simplicity of Christian worship. The result was a process of excarnation—of disembodying the Christian faith, turning it into a “heady” affair that could be boiled down to a message and grasped with the mind. To use a phrase that we considered above, this was Christianity reduced to something for brains-on-a-stick.” — James K.A. Smith, You Are What You Love

Guilty as charged. And he’s right. The rational model of humanity doesn’t hold water. When was the last time you thought your way into a significant change of behaviour without your habits, desires, and loves, already pulling you to change your mind?

Smith’s argument, especially clearly stated in You Are What You Love is that we actually love or worship our way into change and this happens via our habits before it happens via our rational capacity. This has been true in my experience; and in my observation of the way justifications spring up to defend emotional attachments or loves (healthy or otherwise). It accounts for why we get addicted to behaviours that are destructive and make no rational sense. We admit this anthropology freely when we talk about love. An advert just popped up on my TV claiming “Love is never wrong”… The way we think about the world is shaped by what we love. By the time our head catches up, our hands and hearts have already well and truly persuaded and changed us. And this change seeps into us from all over the place, 24-7, as we’re called to worship all sorts of gods by participating in all sorts of liturgies; the habits that form our loves. These happen throughout our lives, without us noticing, so that we’re conscripted into worshipping all sorts of stuff in the place of God. I think this is caught up with being made in the image of God, and is evident in Biblical warnings about the effects, on the image we bear, of choosing to worship other gods or ourselves.

Smith’s answer, then, for us is to push us to a better, richer, fuller, more incarnate approach to worship. Only, it’s a Sunday-heavy model, and in many ways it just seems to buy into the same old, same old, worship wars; even while acknowledging that the real war is one we fight every time we head to the shops, or turn on the TV, and while saying this:

Obviously an hour and a half on Sunday morning is not sufficient to rehabituate hearts that are daily immersed in rival liturgies. Yes, gathered, congregational worship is the heart of discipleship, but this doesn’t mean that communal worship is the entirety of discipleship. While communal worship calibrates the heart in necessary, fundamental ways, we need to take the opportunity to cultivate kingdom-oriented liturgies throughout the week… The capital-L Liturgy of Sunday morning should generate lowercase-l liturgies that govern our existence throughout the rest of the week. Our discipleship practices from Monday through Saturday shouldn’t simply focus on Bible knowledge acquisition—we aren’t, after all, liturgical animals on Sunday and thinking things for the rest of the week. Rather, our day-to-day practices need to extend and amplify the formative power of our weekly worship practices by weaving them into our everyday liturgies. — James K.A. Smith, You Are What You Love

Worship is not just music (but it includes it), or church on Sundays (but includes it), or the sacraments (but includes them)

Music matters, because as part of worship, it forms us; it shapes our loves, our imagination, and our ethics. I loved this Hauerwas quote that I saw on Facebook this week:

“One reason why we Christians argue so much about which hymn to sing, which liturgy to follow, which way to worship is that the commandments teach us to believe that bad liturgy eventually leads to bad ethics. You begin by singing some sappy, sentimental hymn, then you pray some pointless prayer, and the next thing you know you have murdered your best friend.”

Music matters. But to call a music pastor a worship pastor is to concede defeat in a much bigger conflict — the conflict for our hearts; and for the image we bear in the world (and so whether we live, or die, or invite people to life or death).

Part of Smith’s proffered solution to the 24/7 worship wars is built on a return to meaningful Sunday worship in the historic narrative traditions of the church. What we do together on a Sunday matters. The sacraments matter. But sacraments and singing — corporate liturgy in a Sunday ‘worship’ service (which is a bit of a tautology because worship, in one sense, means service) — are not the full extent of worship, or even corporate worship (the stuff we do with the people of God). And here’s where I depart from Smith a bit; because most of the solutions he offers to our liturgy-soaked world; a world full of idolatrous habits and loves that sings to us like a siren hoping to dash us against rocks; focus on re-connecting to the historic traditions of Sunday-centric corporate worship. Especially the sacraments.

If the biblical narrative of God’s redemption were just information we needed to know, the Lord could have simply given us a book and a whole lot of homework. But since the ascension of Christ, the people of God have been called to gather as a body around the Word and the Lord’s Table, to pray and sing, to confess and give thanks, to lift up our hearts so they can be taken up and re-formed by the formative grace of God that is carried in the rites of Christian worship. — James K.A. Smith, You Are What You Love

I think he’s right that heaps of us need to repent of a pretty anaemic view of the place of the sacraments, because they are habits that teach us and remind us of a story, and so shape our loves; but we need more than that. But I’m not sure that the church Paul wrote to in Colossae limited themselves to a worship session on a Sunday morning; not if they were anything like the church in Acts 2.

They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. Everyone was filled with awe at the many wonders and signs performed by the apostles. All the believers were together and had everything in common. They sold property and possessions to give to anyone who had need. Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved. — Acts 2:42-47

Is it possible we shot ourselves in the foot a bit in the worship wars when we reduced the shared Christian life to Sundays, and shrunk the meaning of the word worship so that it focused on a particular set of corporate practices enacted one day a week?

What would it look like to see worship — corporate worship even — as an everyday activity, not just something we do once a week?

How might we do it in such a way that an every day practice is enriching and incarnate, without being weird and cultish?

In this series I want to consider what the worship wars might look like if we take up the challenge of worshipping with our whole selves, our whole lives; having our imagination and desires captured by the Gospel story as we habitually put it into practice, or put it into practice until worshipping God becomes habitual. First I’ll flesh out the model habits/desires/head model of worship to give a couple more examples, apart from Smith’s relatively high brow examples of the shopping centre, cinema, and university, of where the battlefields in the modern worship wars really are…

We need to habituate the whole week with worship. We’re at war 24/7. There’s a battle raging for our hearts and imaginations — for our love, for our worship, all the time.  Just as every thing we encounter is an opportunity to worship a false God, to be shaped bit-by-bit into the image of our idols, participating in idolatrous pictures of human flourishing, every thing we encounter, every person we meet, every experience, is an opportunity to worship the true God and participate in his story; being shaped to meet his created purpose for us. Good created things have a purpose apart from idolatry, and have a purpose in the worship wars. 

1 Comment The real worship wars (2): You are how you worship

  1. Pingback: The Worship Wars (4): How to fight the battles, and the win the war in a world full of worship warriors | St. Eutychus

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