Wednesday, December 21, 2011

Reading and Other Matters

By David Horn, ThD
Director, The Ockenga Institute

Ever have one of those books you were embarrassed to say you hadn’t read but were afraid to admit it? You know, the kind of book you feel you would be caught with your pants down if someone asked you to weigh in on it for some reason: “You mean, you haven’t read such-and-such?”
So it is with Neil Postman’s Technology. I just finished it and feel guilty about having not read it a long time ago. I could not put it down. Now I can say to you, my readers, “What do you think of Postman’s view on the pervasive role of technology in American culture?” “What, you haven’t read it? You really need to do so.”
With this grand confession behind me, I actually don’t have a large quantity to say about the book itself except to say that, at its core, Postman reminds us of that most profound truth that the things that influence us the most in our day-to-day lives are the most subtle and evasive. We think we control our lives by sheer force of our own awareness of these influences. But like all things cultural, we are as much servants as kings of our own domains.
So embedded are our perceptions, in fact, in the “taken for granted” nature of the cultures surrounding us that we are rarely conscious of how these cultural phenomena affect us and the others around us. Like an iceberg in the North Atlantic sea, we may well be able to see and understand a small part of how our influences work and affect our lives, but it is the vast underworld beneath the waterline that is most telling. It is this underworld of culture that James Hunter says, in his book, To Change the World, that is most deceptively strong because culture is “most powerful…when it is perceived as self-evident.”
Such, says Postman, is the case especially with the technologies that fill our lives. We are often unconscious victims of the very tools we think we control. And by tools, he is not just speaking of the mechanical and electronic devices that fill our lives--computers, toasters, mp3 devices, and the like. Language, as we now use it, is a technological tool. How about polling? Think about how our values are being controlled now by the mere fact that we can almost instantaneously determine that 47% versus 53% now believe such and such is right. And, we now live in a world where we can know the most minute details of the most mundane set of facts immediately, all at our googled fingertips.
Our world is too much with us and we don’t even know it. I wonder how these technologies shape us ever so subtly? What is that Christian virtue of ‘patience’ you ask, for example? At one time, patience was that human enterprise that stretched out between spring-time when my grandfather farmer put his potato seedlings in and the fall when he pulled the potatoes out of the ground. For me, patience has been reduced to a milla-second as I pound on the side of my computer because it isn’t fast enough. Patience completely redefined and I don’t even know it!
Speaking of patience, I have got to end. I need to download my next book on my iPad.

Wednesday, December 14, 2011

December Faculty Forum

By Sean McDonough, PhD
Associate Professor of New Testament

It’s always a dangerous thing to think when you are preaching. You start wondering why the guy in the fourth pew is staring out the window, or whether you have sufficient time to include the illustration about illuminated medieval manuscript, and suddenly you have no idea what you are actually saying at that moment. What’s even worse is the ensuing awareness of your dissociation: how is it that I’m talking and at the same time I’m aware I’m talking? How many “I”’s can there be?
I was reminded of this as I looked out my window at the bare branches of the winter trees outside my office. A few years ago I was preaching in a hall with large windows in the back, looking out on the same bleak tree-scape that greets me this morning. And as I was (at least supposed to be) teaching, I was struck by how human those particular trees were looking that day.
I had been set up for such arboreal anthropomorphizing for a long while. If the Wizard of Oz’ witch and winged monkeys set the standard for childhood terror, the malicious apple-flinging trees of the same film weren’t far behind. On the positive side of the ledger, I have always thought Tolkien’s Ents are just about the best thing Middle-Earth has to offer, hoom, hoom. I am one of the few people who thought the Two Towers film could have been vastly improved with a few more hours of Entmoot-musings from Treebead and his companions. I grew up on an acre of land that was almost entirely covered with tall pines, and spent much of my youth wandering through the woods down the road.
But what I saw that day, and this, was not simply the generic human-ness of trunks and boughs. These trees, it seemed, were doing something quite specific – stretching out their bare branches to the grey skies, crying out to God for the renewal of Spring, calling out for their own annual resurrection.
In the bleak mid-winter, on the cusp of Christmas, in the bareness and brokenness of our own lives, may we go and do likewise.

Wednesday, December 7, 2011

“The medium is the message”

By Maria Boccia, PhD
Professor of Pastoral Counseling and Psychology
Director of Graduate Programs in Counseling Charlotte campus

I am actually going to quote Wikipedia: ‘"The medium is the message" is a phrase coined by Marshall McLuhan meaning that the form of a medium embeds itself in the message, creating a symbiotic relationship by which the medium influences how the message is perceived.’[1]
I recently visited a church in which the medium used in the presentation of “worship” led me to think about this idea. When the service began, the lights in the auditorium were turned down, and spotlights on the stage and the worship team members were turned up. There was stage smoke billowing on the platform so that the spotlights created a visual line to the musicians. Four giant screens broadcast images, first of a meditation, then of the words of the songs the musicians were playing. As the singing progressed, a camera focused on each musician so that their image was projected onto the four giant screens as they played or sang. The background of the stage was composed of white and gray cutouts that were arranged in such a way as to resemble a house of cards stacked on one another. At first I did not notice the cross. But as I looked around me, I noticed that far above on the rim of the ceiling structure that held the spotlights was a cross. At the end of the set of songs, appropriately, the audience burst into applause. My husband leaned over and whispered in my ear, “I’m waiting for Tina Turner to appear.” It was quite a performance.
I have also attended churches where everyone was encouraged to “make a joyful noise.” Some have been so committed to this that I have heard choirs sing off key, singers sing out of time with each other, and been subjected to a variety of screechy trumpets and violins, all of which have so distracted me from the worship of God that I could not focus on why I was there. Clearly, the church I just described was committed to not allowing these kinds of distractions from attendee’s worship experience. The musicians performed professionally and the quality of both instrument and voice were excellent. And yet, it did not lead me to worship.
Worship. A most central activity of my faith, and yet so difficult to define, capture, and facilitate.
I have noticed a trend in churches to have people lead worship who have no training in theology, church music, congregational singing, and sometimes even musicianship. Sometimes they are songwriters. Sometimes they are singers. It seems to have become quite rare for them to be trained worship leaders. As a consequence, the experience I described above is becoming more and more common.
One of the challenges, of course, is that many people find themselves joining a church with people from many different backgrounds, church traditions, and preferences. What one person needs to lead worship is different from what another needs. This is one of the things I see valuable about the multitude of congregations we have today. The variety of church cultures provides the possibility of each of us finding a church whose leadership provides a worship context that leads us into the presence of God. But, can we get it wrong? My reflection is not about the “worship wars.” It’s not about contemporary or traditional or blended or whatever. It is about worship and how the media we choose influences our worship.
It is a tremendous responsibility to stand in front of God’s people and lead them into his presence so that they may praise, honor, and glorify him in an act of worship. James writes “let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment” (James 3:1). This is the verse that drove me to seminary because I realized that if others were turning to me for leadership or instruction, I needed to be responsible about being adequately prepared to honor God and be faithful with the responsibility entrusted to me in the form of these people’s lives. So too should worship leaders be cautious and careful about how they lead others in worship. The medium through which we choose to express ourselves is a part of the message. It shapes the message. It is, as quoted above, symbiotic with the message.
I want to believe that the goal of every worship leader is to direct God’s children to enter into his presence and worship him. To do this, however, is not a simple task nor a small task. It is one that carries great significance, and requires much thought and preparation. If God gives you the responsibility of leading his people in worship, I pray that you will consider James’ words and ensure that your gifts and calling are strengthened and grown rich with adequate preparation. Formulate your theology of worship and ensure that it is consonant with your theology of God and church and spiritual formation. Use your theology of worship as a foundation for how you plan and lead worship, choose setting and context and instruments and songs and psalms, and everything other aspect of the experience you give to the people God has entrusted you to lead in worship. Anything less is a disservice to God’s people and disrespectful of the worship God as due.