HUMANALITY

I hereby officially affirm and engage a fresh term (at least to me, and not one that has much usage that I can find elsewhere) that I will use, and would like to inject especially into the Church conversation, often noted as a typo for another word, but having its own uniqueness:

Humanality: The degree to which an idea, action or experience edifies the human soul and restores the quality, dignity and vitality of personhood.

Based on the origins narrative of the Hebrew book of Genesis, specifically the concept of the imago Dei, unique in content to the biblical origins narrative, humanality is a word aiding qualitative analysis (perhaps quantitative as well, if someone can convince me) of the activities of culture today in relation to their service to human dignity.

At the Institute, we talk about renewing worship forms that “re-humanize” people in the face of a “dehumanizing” culture (and sometimes, in the face of what can be, unchecked, a dehumanizing Church sub-culture).

Last night, I had a dream that reminded of a central element in the “way” that we do learning at the Institute Of Contemporary & Emerging Worship Studies and St. Stephen’s University.

Our Two Week Intensive In Worship Studies & Spiritual Formation is based on the principles I’ll outline here, and is coming up April 23-May 4 (applications due right away due to space at the roundtable).

TALKING CIRCLES

Talking circles are a tradition of group communication and listening that are used in many indigenous groups (such as the Native American cultures, and by the Passamaquoddy (which means “People Of The Dawn”) in our area). Based on a circular, face to face conversation, every person has a chance to speak their perspective on the issue at hand.

While we don’t use the talking stick (giving the person the floor as it is passed to them), we create an environment at SSU in many of our classes that allows each singular, even marginal, voice to be heard in our Three Voice Learning forums. Good friend Nathan Rieger and the Winnipeg Centre Vineyard use this model of conversation in many of their dealings in the community.

A DREAM BASED ON THE TALKING CIRCLE

Last night, my dream was of a circle of friends, gathered to learn from one another, in a circle much like we create in our Vineyard Canada national gatherings or at the university. Then, each person began to speak.

As they did, their voice took on a physical presence; small, glowing, three dimensional clouds carrying the width of experience, the height of maturation and the depth of wisdom. As the small clouds rose, about 50 small points of light shimmered in each small, spherical cloud, and thin bands of light began to connect across the clouds of the conversations by the hundreds.

Soon, three dimensional clouds were lofting into the space between the circled people in the 10’s and 20’s from each person, filling the room, and creating a web of light to which all were contributing. It was quite beautiful, actually.

The non-Western born talking circle concept gets my vote as a practice that brings a dignity of human-ness, and humanity, to the fore.

Note: For me, as always, this concept lives and breathes because of the doctrine of the imago Dei, our origins narrative in Judaeo-Christianity, that narrates for us the reality that human beings were born in glory and dignity, are fallen and broken due to our choice to turn from the circle of Trinitarian invitation with God, and have been redeemed through a new Adam (meaning “mankind,”), Jesus, the Christ.

Right now, we’re in the middle of a National Gathering for the Canadian Vineyard movement. It’s a beautiful think-tank gathering, hosting pastors, influencers, and innovative thinkers in a wide range of culture and Kingdom issues.

It’s a rich and electric time; I’ll update more later.

I was reflecting today on the joy it is to engage in our St. Stephen’s University philosophy of education – Three Voice Learning. Our classes went beyond study, deep into formation, transformation and renewal. Dr. Peter Fitch, our Dean of Ministry, elucidated the idea to me a few weeks ago:

Three-Voice Learning depends on:

1. The Voice Of The Text (the historic or current writer/author)
Today, reflections from Ignatius, Therese of Avila, Francis Of Assissi, and Paul graced our Spiritual Formation class. The authors speak to us, and we engage them.

2. The Voice Of The Person (the teacher and participant)
Our classes are roundtable, conversational and engaging. Truth is unearthed from the dialogue of contrasting perspectives, and the riches that rise to the surface continue to astound me.

3. The Voice Of The Holy Spirit (the God we invite to guide us into truth)
I cannot express how often the room has felt as though it should go silent, or ecstatic, as the Holy Spirit elevates a beautiful idea, or a transforming vision of God, the world or ourselves, before our eyes. Many times in our classes, we must simply stop and be silent, or pray, or sing.

What a privilege to both teach, and learn, in this format. I don’t think I can ever go back to my Penn State classes of 500 watching a lecturer on a screen in an overflow room.

I am spoiled for the conversation that is Three-Voice Learning.

A few years ago, I walked in the door of our home after a long day of working with people. I was a pastor, and I yelled as I walked in “I don’t care anymore!” My daughter Abigail, then age 7, came around the corner. “Yes, you do Daddy. You care.” 10 minustes later, she handed me a small, round piece of cardboard. “I made this for you, Daddy. It’s a Care Coin.” Etched into the round piece of cardboard with a dull pencil were the words “I care.” It’s ragged and torn now, but it’s still with me in my wallet. She’s 13 now, and I’m wisened by her increasingly caring nature.

My cares have become increasingly focused, like the sun through a looking glass, over the last 15 years. Though I run, I can’t hide. I care deeply about certain things, and others I am indifferent toward. I care deeply about God, I care deeply about people, I care deeply about culture, I care deeply about the origins of man and his/her ways of interacting with God. I care deeply about aesthetics, image and ruling-concepts, I care about the ancient story and the present chapter, I care about personal stories and cosmic motion. I care about the normalcy of greatness, and the ideas that make GreatHearts in the world. Starting in my home.

I care about how people handle each other - I care about the human family. I care about how a dulcimer voice sounds, how a lyric is crafted and how the wind feels in the middle of a big field.

I really care.

I appreciate Andy Rowell’s list of blogs that he’s put together. I wouldn’t concur on all of them as being “the best of the best,” but its a wonderful resource for the current and emerging worship community.

Andy Rowell | Church Leadership Conversations

Great friend, designer, photographer and partnering musician Matt Frise wrote this article, and guest blog. It’s an excellent philosophical resource for creative worship environments. Pass this around to your worship leaders, pastors and space “creators” in your community.

It’s an important concept to us, in all we do, at the Institute Of Contemporary & Emerging Worship Studies.

How To: Humanize A Worship Space
By Matt Frise
Multi-Instrumentalist And Temporary Worship Space Architect
St. Stephen’s University, St. Stephen, New Brunswick, Canada

Have you ever intentionally transformed a physical space for worship? Evidenced in the building of Europe’s great cathedrals, each taking a community several generations to build, the Church has historically placed a high value on creating sacred spaces for worship. This desire for sacred space in which to meet with God transcends every historic period and culture, and many beautiful examples of architecture exist worldwide as a result of this deep, human drive. In the modern Western context, many of us have turned away from building the community cathedrals of old, and have turned inward toward ourselves and our own families, sacrificing costly amounts of time, resources, and care to create places of sanctuary within our own homes and offices.

Whether by choice or by necessity, for reasons practical (maximizing the use of a costly space) or ideological (choosing to invest in people over a building), many church communities now meet in spaces that are transitional, temporary, and multi-purpose. The challenge is to create worship spaces that humanize; that reinforce the worship team’s declarations of God’s faithfulness, His permanence, and His steadfast love in the face of worship environments that are often industrial, alienating, impersonal, and impermanent. Some of the following ideas and suggestions may help your worship community in addressing environmental obstacles to worship, making it easier for many to encounter God in your community’s worship space.

1. Reminders Of Earth.
Interestingly, it seems that many experience a profound awareness of heaven in a place or a moment where they connect with the wonder and beauty of earth. Often our places of worship are a far cry from any sort of natural environment, and some can be very industrial and alienating. Having tangible, even living, authentic reminders of God’s creation incorporated into a worship environment can ground individuals in the awareness that creation and everything in it is made and owned by God. The tendency is to put such things “up at the front” wherever your “front” happens to be. If our desire is to draw a community into a worship space, rather than to draw more attention to the front, perhaps we should consider extending these elements out into their midst as well.

2. Drawn To Light.
I read in a national newspaper recently that humans are physically drawn to light as an ingrained biological response. People are sensitive to light, as I imagine that anyone who has participated in a time of worship under the flickering, sodium glare of gymnasium lights can identify. Sunlight is always welcome (at least to those of us who spend almost half the year immersed in the darkness of winter), but not always predictable or convenient. Candles are also friendly on the human eye, are easily incorporated into an environment, and seem to encourage hope as their physical presence is steadily converted into light. Personally, barring fire codes, I have never heard anyone criticize a space for having too many candles. Try experimenting with different types of eye-friendly light as a tool to focus worshipers’ attention on key elements in your worship space.

3. Tactile Textiles.
I work in a building where the main room and central staircase are coated, floor to ceiling, in plush, red, velvety, fuzzy wallpaper. No one can tell me that the thick band of missing fuzz where years of hands have run while passing up the staircase is just a coincidence. Environments with surfaces that are hard, cold or that have many sharp edges trigger physically defensive responses from tactile people – and impact their worship experience. Textiles on walls, floors and seating that seem inviting to touch encourage a sense of comfort and vulnerability among the same lot.

4. Power In A Face.
Few images have the power to capture our attention and humanize a space as images of the human face. Portraits of the beautiful and the broken, in all shapes and sizes and colors, engage us and remind us of a humanity in God’s Kingdom that is so much more broad and diverse than ourselves – we are all His image bearers. Consider incorporating the faces of image bearers in places where less personal landscapes and images are usually applied, such as overhead projection, handouts, and wall art.

5. Power In A Space.
According to Oberlin College’s Environmental Studies Chair William Orr (Summer 2006 edition of Geez magazine), William Churchill observed in 1943 that “we shape our buildings, and afterwards our buildings shape us.” This does not only apply to exteriors, but also to interiors and concepts as simple as arrangements of seating and human traffic. In the same magazine article, Frank Lloyd Wright also speaks to this, claiming “…that he could design a house that would cause a newly married couple, madly in love, to divorce in a matter of months.” All of this is to say that how people enter into a worship space (how the seats are arranged, whether in rows, in a circle, or otherwise; whether close together, far apart, or in clusters) and how people are directed to move through the space by the placement of objects, can have significant impact on the experience.

6. Embrace Intelligent Asymmetry.
Ever visited a relative whose home was immaculate, every item perfectly positioned, straightened and symmetrical? Did you feel comfortable, relaxed and put your feet up, or did you sit up straight and try not to break anything? Careful symmetry is an ingrained tendency for those of us with Western heritage, and creates a space where the more formal versions of ourselves are encouraged to shine. If, however, the goal is to create a more relaxed space where people are inclined to be vulnerable, the formality of, say, the Parthenon, may be contradictory.

Conversely, have you ever been in a space where there was so much clutter and visual chaos that you found it hard to think? (If not, I could show you pictures of my apartment). Spaces that are visually chaotic reflect our own inner turmoil back on us, and discourage a sense of peace. I will even confess to once spending an entire sermon trying not to notice a very crooked object hung on the wall behind the speaker. Consider arranging chairs, objects, and people in ways that are neither rigidly symmetrical nor chaotic, but that, like nature, flow as asymmetrical patterns. Consult with someone who you believe may have an “eye” for this concept if you find it difficult to implement.

7. Laterally Rethink The Worship Experience.
“If my worship set was a tree….” Similar to the musicians on your worship team, all environmental elements are not there to distract worshipers, but to serve by drawing worshipers in further, each element in its own way affirming the message being communicated about who God is. This humble resonance of agreements can be very powerful, especially for those who have difficulty encountering God through shared musical experiences alone.

Perhaps you can start by asking yourself some wacky “lateral thought” questions like, “What would the essence of this worship set communicate if it were a smell? As a physical arrangement of people? Is there an object or image that is closely connected with this idea for me or for my community?” And so on.

Another way of asking these questions is this: “What part of God’s Story is it that we are telling here, and what is the ideal setting or backdrop for telling that part of the story – and for helping it to come alive here in our community?” If you can’t answer any of these questions, ask a “lateral thinker’” you trust.

8. Delegate The Space Crafting.
The worship leaders that I am familiar with are generally under a fairly hefty load of responsibilities and demands. Seek out the “artsy-touchy-feely” people in your community who are gifted in these areas of sensitivity, who are good at organizing and creating human-friendly spaces, and who have the humility and character to serve. Tell them what you are trying to communicate through the worship set, share any vision you have for the space with them, and then wind them up and watch them go!

Bio: Matt Frise is a freelance photographer, graphic designer (www.mattfrise.com) and musician based out of St. Stephen’s University in St. Stephen, New Brunswick. He is a violinist and whistle player with the St. Croix Vineyard worship community, as well as a collector of percussion instruments from around the world. With an eye to create spaces for true worship to flourish within, he seeks to live and create in a way that brings attention to the beauty of God in the world.

This term, our One Year Diploma students at the Institute Of Contemporary & Emerging Worship Studies are engaging with the riches of spiritual formation literature throughout the ages of the Church. We are also engaging together in a Spiritual Formation Group, based on Richard Foster and Renovare’s model, and participating with resident SSU Spiritual Director Lorna Jones in Ignatian Prayer activities.

To become present to God, to His activity in history, to His word, to ourselves and to one another inside and outside of community – this is a primary goal for this course.

Anyone is welcome to join in these InReflection blog posts on spiritual formation, which will be for our course participants to reflect on ideas they have been reading about and applying from historic spiritual formation literature.

Our readings are focused on Francis Of Assisi and Gregory Of Nyssa.

INRESPONSE QUESTION:

Reflect on the key ideas presented in this(these) writing(s), and reflect on how they personally apply to your life as a follower of Jesus, as a spiritual influencer and as a creative leader. (300-500 words).

I’ve just entered the Technorati blog world, after many moons. This post enables Technorati’s engines to do a little work for my blog. So, here it is, my Technorati profile:

Technorati Profile

The Institute Of Contemporary & Emerging Worship Studies now has a new web moniker:

TheWorshipLeader.com

Our goal was to have a simple, memorable web address (www.ssu.ca/icews) will still get you there, of course), that would say something significant about what and who we’re about. This should do the trick. I owned this domain years ago, but wasn’t sure about its application. This seems to be a “fit” for it.

There is also a new podcast up: my talk on the Genesis Of Worship at the Columbus Vineyard last November.

Now you can subscribe to the podcast as well at the click of a button.

The following list is by no means complete, nor the first to be attempted by any means, but after our class today in Leadership In Ancient & Emerging Worship Practice, a few of these ran through my heart and head.

I’ve decided that, with continued reflection, I will continue to add to this list, and eventually, I would like to explore each topic in possibly a book, visual or audio format. It may emerge as a central “processing place” for the Institute Of Contemporary & Emerging Worship Studies.

Emerging worship ideas should:

Nurture healthy theological views that celebrate and centralize God in His revealed attributes,

and continue to look beyond solely western-based ideas of worship expression/experience for inspiration.