This means not only that it ought to reflect our condition as unique created beings, but that our language ought to awaken our senses to the presence of God in the matter of this world. When we use incarnational language in worship, we attend to the sounds of the words as well as to the images and other perceptions they create in our minds. What do these words make us see, taste, hear, smell and feel — in the sense of touch and in an emotional sense? Are the words’ sounds and sensory qualities fitting to the act of worship in question”?
The words we use in worship direct us, inspire us and facilitate dialogical encounter with God. Over time, they shape our images of God and our understanding of the relationship between God and humanity. From the first chapter, this book takes the reader out of the pulpit and into the pews to hear the impact of words which have many dimensions — expressive, aesthetic, instructive and memorial. We are reminded that words are not neutral and neither are styles of speech. The authors address what they call, “chatter and patter,” and how we can limit their intrusion into worship by slowing down, making space for silence and limiting the overall number of words used in worship.
The book also addresses effective and ineffective uses of repetition in worship, the use of insider terms and the importance of authenticity. Worship leaders are challenged to find fresh language to communicate the deep truths of faith which are our treasured inheritance. Paired chapters invite us to intentional engagement with “something old” and “something new”; “traditional words” and “new things.”
The book also invites readers to examine the range of emotions tapped in worship. Worship that focuses week after week on limited aspects of human emotion can leave the impression that only certain emotions are allowed. The authors highlight the importance of facilitating authentic expression of a deeper range of emotions to God, including the language of lament which helps us respond to tragedy or pain while continuing to engage God and await God’s response.
“Worship Words” also addresses words in worship that usually escape our attention. Because worship words express our deepest emotions and help us define the foundational relationship of our lives, these are never throwaway words even when we are welcoming people or giving directions in worship. Music is also addressed, including a chapter on assessing songs for congregational worship. In a time when the church is struggling to make room for traditional and newer forms of congregational singing, this section will be especially helpful in deciding what is an appropriate and authentic addition to a congregation’s musical expression and why.
“Worship Words” will be a valuable resource for pastors, musicians, worship leaders and anyone who has a part in designing worship experiences.
JUDITH FULP-EICKSTAEDT is pastor of Trinity Presbyterian Church in Arlington, Va.
