Response to “Surprised by Hope”

Posted on April 28, 2012 by Michelle Jenks

Overview
There have been few books that have stirred me as much as N.T. Wright’s Surprised by Hope. Perhaps because it looks at one of the central questions: what is the meaning of life? And answers it in ways that I believe Wright hoped would surprise most readers and spur them to action.

Wright opens the book with two key questions: What is the ultimate Christian hope?
And, what hope is there for change, rescue, transformation, new possibilities within the world in the present? (1) As long as we see Christian hope “in terms of ‘going to heaven,’ of a salvation that is essentially away from this world, the two questions are bound to appear as unrelated,” he says. But, if the Christian hope is “for God’s new creation, for ‘new heavens and new earth,’ and if that hope has already come to life in Jesus of Nazareth,” then Wright says, we have every reason to join the two questions together.(2)

Setting the Scene
Wright believes most Christians are confused and misguided regarding thoughts about life after death, resurrection, judgment and Jesus’ second coming. In fact, Wright believes much of our thinking, praying, liturgies, practice and mission to the world is misinformed.(3) So he takes us back to the beginning to the understanding of resurrection and life after death in ancient paganism, Judaism, and the early Christian church. He shows seven significant ways that the Jewish resurrection hope was modified. And then he examines the four gospel renditions of Easter.

Easter is indeed the pivotal event in history. Two things ring true: Jesus’ tomb was indeed empty and the disciples really did encounter a living Jesus.(4) “Far and away the best historical explanation is that Jesus of Nazareth, having been thoroughly dead and buried, really was raised to life on the third day with a renewed body (not a mere ‘resuscitated corpse,’ as people sometimes dismissively say), a new kind of physical body, which left an empty tomb behind it because it had used up the material of Jesus’s original body and which possessed new properties that nobody had expected or imagined by that generated significant mutations in the thinking of those who encountered it.” (5) This is so important because Jesus brings a new creation. Believing in the bodily resurrection of Jesus is a matter of rediscovering hope in the twenty-first century. “Hope is what you get when you suddenly realize that a different worldview is possible.” (6)

God’s Future Plan
With the foundation laid of the significance of the bodily resurrection of Jesus and the start of this new creation, Wright moves on to the second section of his book and looks at the biblical vision of the future world. The early Christians believed that God was going to do for the whole creation what he had done for Jesus on Easter. (7)
This message of hope is found throughout the writings of Paul and Revelation. We can see three themes of this hope emerge: the goodness of creation, the nature of evil, and the plan of redemption.

According to Wright, the world was created good but incomplete. When all the rebellion has been defeated and the creation can respond freely and gladly to the creator and his love, the Creator will fill his creation with himself so that it can be simultaneously independent (other than God) and flooded with God’s own life. (8)
“This new heaven and new earth will replace the old and the living God will dwell with and among his people and the redeemed people will be agents of his love going out in new ways, to accomplish new creative tasks, to celebrate and extend the glory of his love.” (9)

Evil is created, according to Wright, in the rebellious idolatry by which humans worship and honor the creation rather than the creator. The result is that “the cosmos is out of joint.” (10) This sense of things being out of joint gets entangled with the decay necessary within the “good-but-incomplete” creation and creates what we have termed “natural evil” but may be signs of the final “shaking” of heaven and earth that prophets knew were necessary for God’s new world to be born. (11)

Redemption, according to Wright, is God “liberating what has come to be enslaved” and involves a newly embodied life. “ (12) It is an action that Jesus took when he came from heaven to earth to change the present situation and state of his people. Death is the last enemy. The final accomplishment of God’s great design is to defeat and abolish death forever, which can only mean “the rescue of creation from its present plight of decay.” (13) It is not that we go to heaven, it’s that heaven comes to us. Paul says we are “citizens” of heaven, Jesus will come from heaven to earth to change the situation and state of his people. And he will do this within the context of the transformation of the whole cosmos. (14)

Jesus’s resurrection was the beginning of this new life. The final redemption will be the moment when heaven and earth are joined together at last in a magnified version of God’s creative energy revealed at Easter (15) Heaven and earth will be joined together in a new way and Jesus will appear to us and we will appear to him and to each other in our true identity.

What happens between our earthly death and that time? The Bible is unclear. Wright describes it as a time of restful happiness, (16) a place where those who have died are held in the conscious love of God and presence of Jesus.

We have mistakenly made salvation about being saved from this world and looking forward to being away in heaven, but that is not what God meant it to be. Our goal is not to leave this world and enter heaven (which Wright points out is hardly biblical) but to be transformed here and to work for transformation of the creation. Part of the whole point of being saved in the present is so that we can play a vital role (Paul uses the term “fellow workers with God”), within the larger picture and purpose….our questions needs to be: How will God’s new creation come? How will we humans contribute to that renewal of creation and to the fresh projects that the creator God will launch in his new world? (17)

Just as God rephrased and expanded Israel’s question of “how is God going to rescue us?” to “how is God going to rescue the world through Israel and thereby rescue Israel itself as part of the process…?”, perhaps we are to move our thinking beyond who is God going to take to heaven and how is he going to do that to the question of how is God going to “redeem and renew his creation through human beings and how [is he] going to rescue those humans themselves as part of the process but not the whole point of it all.” (18)

Hope in Practice
And so what do we do? In the final section of his book, Wright gives us some practical application. We are not to be complacent. We are to realize that we have a purpose and our work matters. We have a role in God’s redemption of his creation. “When God saves people in this life, by working through his Spirit to bring them to faith and by leading them to follow Jesus in discipleship, prayer, holiness, hope and love, such people are designed…to be a sign and foretaste of what God wants to do for the entire cosmos. What’s more, such people are not just to be a sign and foretaste of that ultimate salvation: they are to be part of the means by which God makes this happen in both the present and the future.” (19)

What we do now matters. It is preparing God’s kingdom and us for God’s kingdom. Every act of love, kindness, gratitude’ every work of creativity that is inspired by the love of God and delight of his creation, including art and music; every minute helping the forgotten or overlooked; every act of care and nurture; every prayer, teaching, sharing the good news, building up of the church, act that honors the name of Jesus—all of this will find its way into God’s new creation one day through the resurrection power of God. (20)

Conclusion
And so this book attempts to reflect the Lord’s prayer, particularly “thy kingdom come, on earth as in heaven.” In Wright’s perspective, this prayer was answered at the first Easter and will be answered fully when heaven and hearth are joined in the new Jerusalem. (21) Our task in the present time is to “live as resurrection people in between Easter and the final day, with our Christian life, corporate and individual, in both worship and mission, as a sign of the first and foretaste of the second.” (22)

1) N.T. Wright, Surprised by Hope, (New York: HarperCollins Publishers, 2008), 5.
2) Ibid, 5.
3) Ibid, 6.
4) Ibid, 58.
5) Ibid, 63-64.
6) Ibid, 75.
7) Ibid, 93. 8) Ibid, 102.
9) Ibid, 105-106.
10) Ibid, 95.
11) Ibid, 95.
12) Ibid, 96.
13) Ibid, 105.
14) Ibid, 100.
15) Ibid, 123.
16) Ibid, 171.
17) Ibid, 184-185.
18) Ibid, 185.
19) Ibid, 200.
20) Ibid, 208.
21) Ibid, 30.
22) Ibid, 27.

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Response to Worship Theology Part 4

Posted on April 28, 2012 by Michelle Jenks

Overview
This last section of The Essentials of Theology course is in many ways a summary and a call to action of the weeks that have preceded this. And we are introduced to new thinking about the resurrection and heaven—and what they have to do with worship. Dan Wilt said, “We become like what we worship.” (1)

And so, it’s important to consciously think of whom it is that we worship. We’ve spent time understanding that we worship a Creator who loves his creation so much that he created a way to have a relationship with that creation. We worship a Savior who didn’t just die for our sins but offers us life with him. We worship a God who is King and deserves our allegiance, loyalty, and surrender.

Worship as Response
Worship is a response to our understanding of God. It is a way for us to live our lives in the presence of God (Coram Deo, in the face of God) as we pace our lives, as we rest, as we grow, as we study, as we sing, as we care for others, as we grieve, as we do the mundane. It is the worship leaders’ responsibility to teach this to our congregations so that they live fuller lives and don’t expect their worship to fit into an hour or hour and a half time slot a week. It is our central job to lead them into a fitting response to God’s love.

Jesus told his disciples in John that he didn’t call them servants who would just be demanded to serve and do no wrong. He called them friends. He invited them into intimacy, into a relationship and connectedness. John later writes in I John 4:19 that we love God because he first loved us. It’s a response to God’s action. Worship, is a response to God’s love.

These days, worship has tended to be a lot about “me.” People regularly discuss their search for a church in terms of “what makes me feel comfortable,” “what I get out of it,” “what I’m in need of.” Dr. Don Williams says this idea that church is for me and about me is heresy. (4) Instead we should go to offer ourselves, to make a presentation of ourselves, and let God make the transformation. (5)

Worship is also eternal.

Eternity vs Heaven
Dr. Derek Morphew says, “Worship is a reaction to the events of the kingdom.” The kingdom is the arrival of God in our life…as that happens, we react. (6) And worship is the reaction to that arrival. Morphew points out that there is this joyous act of singing in response to the kingdom coming in the book of Luke. Elizabeth sings and her baby leaps in her womb, the heavenly hosts sing at Jesus’ birth. At several of the healings the healed leap and shout for joy. The father is described as celebrating—singing and eating—when his son returns. There is singing when Jesus enters Jerusalem. There is worship and amazement at his resurrection.

This kingdom of heaven, is described by NT Wright is a “new creation,” which God has already begun. “It began when Jesus of Nazareth rose from the dead on Easter morning, having faced and beaten the double enemy, sin and death, that has corrupted and defaced God’s lovely creation.” (7) Wright believes that God is not going to abolish the universe of space, time and matter, but instead He is going to renew it, restore it, to fill it with the new joy and purpose and delight, to take from it all that has corrupted it. As Isaiah says, ‘The wilderness and the dry land shall be glad; the desert shall rejoice and blossom, and rejoice with joy and singing; the desert shall become a pool, and the thirsty ground springs of water.” (8)

Dr. Peter Davids describes this renewal as similar to “the apparent plan for Eden: human beings working under the direction of the Creator to bring to the world the good order that he intends. Thus our life now is a rehearsal for our eventual life.” (9)

Planning and Leading Worship
If we are in rehearsal, it is imperative that we are conscious of the worship we teach the church. Of the celebration of the kingdom of heaven that is here and now and will be. Of the central truth of the power of the resurrection. This is no easy task. Song writers have often focused on just one aspect of the kingdom. We have sometimes wooed worshipers with fancy rhythms and allusive language. We have stopped short of wrestling with the truth and giving it voice. So that God’s people will have voice and echo back to God all that he is.

It’s a large task. We are, after all, mortal. And yet, the task before us is anything but mortal. And we must, we must try to proclaim the truth as best we can and trust God to transform it to something greater. We must not get complacent or lured to take the easy road of “plug and play” Sunday mornings (just take a song and plug it in anywhere in the service.) God deserves more. He deserves our focus and searching and effort to present a piece of truth in a fresh way. If most people obtain their theology from songs they memorize, (10) we have a responsibility to present songs that reveal a complete vision of God. We have a responsibility to hold onto the history of the church and the hymns of the church as well as introduce new songs that reflect the current age.

Conclusion
We cannot expect ourselves to include ALL that God is every week in worship. He’s not that easily contained! Nor can all of the media and material be summed up in a few paragraphs. But it might be summarized by saying worship is a lifestyle of offering all we have to God all the time. It’s about God, not me.

1. Dan Wilt, The Nature of Worship, (WorshipTraining.com)
2. Ibid.
3. Ibid.
4. Dr. Don Williams, The Language of Sacrifice, (WorshipTraining.com)
5. Ibid.
6. The Arrival of the King, video, Dr. Derek Morphew.
7. N.T. Wright , The Road to New Creation, (WorshipTraining.com)
8. Isaiah 35:1-2 (New Living Translation)
9. Dr. Peter Davids, Voices of Resurrection and New Creation, (WorshipTraining.com)
10. Dr. Don Williams, How Songs Teach Us, (WorshipTraining.com)

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Response to Worship Theology Media Part 3

Posted on April 28, 2012 by Michelle Jenks

This third section of study focuses on the nature of human beings, specifically how we are created in God’s image and how that affects the nature of our worship. We often spend a lot of time focusing on God (appropriately so), when in fact, we need to also focus on our place as human beings, the worshippers, in the act of worship. (1) Are we fully engaged? Are we pleasing God?

Genesis tells us that God created us in Their image (Genesis 1:26) and that we are to be like God and we are to reign over creation (Genesis 1:27). These two truths break down into four essential understandings of human beings:
1. We are creative. As God is the Great Creator, we are created to be creative.
2. We are image-bearers, or as Dan Witt says, “ambassadors of the one who is Sovereign.” (2)
3. We are community builders. We are made to relate to each other, to God, to communities, to families.
4. And we are “salvific storytellers.” (3) We are meant to carry on a dialogue with the world and call people back through the stories we tell and songs we sing and call them to the place of hope, courage, and reconciliation.

Our western worldview has handicapped our ability to fully develop these four truths. Steve Robbins describes this worldview as “splitting reality up like bifocals.” (4) We either have perfect ideas or we have phenomenal experiences through our senses; we are either spiritual or we are physical. But we keep the two separated. This has created a disconnect within worship. It has caused us to suppress the physical expressions of worship or go to the other extreme and indulge in our experience without self-control.

As Robbins says, we need to move past our cultural bifocals to be more biblical about our worship. We must think biblically and critically, and we must experience and promote responsive-expressive worship. (5) We need to do both. As church leaders we need to help guide our congregation into both experiences. No doubt about it, it’s hard. It’s a challenge to integrate and move back and forth between the right and left brain—hearing the Word and then responding with emotion, teaching a new song and expecting it to resonate in their souls and come out through their arms waving.

But we must. We have a right and an obligation to judge how engaged our people are in worship by looking at how they express themselves. And then make adjustments in the way our corporate worship is led and how we model, teach and encourage the members of our congregation to express themselves. (6) We, in many ways, are like the parent or older sibling watching our behavior in order to teach the ones we love. And then we watch them to see if they are grasping the truths and willingly change or alter our course in order to help them.

It seems that in order to do that, we need to focus on the four aspects of humanity I listed above. We must use our creativity each week in planning worship that will draw people into deeper waters through different mediums and experiences; we must model (be image bearers) of God in our authenticity and fully present experience; we must worship in community and help them understand the importance of community; and we must be salvific storytellers. It’s not just the responsibility of the preaching pastor to impart the story. We need to. The story informs the songs we sing, the prayers we pray, the pictures we display.

And we celebrate! As image-bearers of God, the greatest celebrant (7), we need to celebrate. And we celebrate Jesus, the center and focus of all celebration. As Derek Morphew says, “Really, to know Jesus is to know celebration.” (8) “Celebration is a concept that embraces a whole attitude to life, to joy, to music, to fellowship; in fact, to God Himself.” says Derek Morphew. (9) and it is at the very heart of worship in the Christian church. We are supposed to “experience and express the full range of God’s grace within the constraints of orthodoxy, love, and edification of the community.” (9)

This full engagement in worship has been modeled for us in the psalms, which are full of worship (celebration) of all kinds: singing, playing instruments, shouting, raising hands, giving thanks, kneeling, bowing down, falling down, laying prostrate, clapping, crying, dancing, composing and playing songs, quieting oneself before God in silence, crying out in agony.

There is no single way in which to worship. CS Lewis said that giving ourselves to praise results in a “glorious release of the inner being.” (10) So it is our concern, our responsibility, our privilege to continually lead people to the place of giving themselves in praise. As N.T. Wright says, “It is our responsibility as worship leaders to every day make articulate the praise of all creation and to praise God from redemption.” (11)

1. Dan Wilt, Nature of Human Being, (WorshipTraining.com)
2. Ibid.
3. Ibid.
4. Steve Robbins, The Doctrine of Man and the Worship of God, (WorshipTraining.com)
5. Ibid.
6. Dan Wilt ,“Nature of Human Beings, (WorshipTraining.com)
7. Derek Morphew, The Restoration of Celebration, (WorshipTraining.com)
8. Ibid.
9. Steve Robbins, The Doctrine of Man and the Worship of God, (WorshipTraining.com)
10. Ibid.
11. N.T. Wright, Spiritual Resources for Worship, (WorshipTraining.com)

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Reflections on the Worship Theology media Part 2

Posted on March 3, 2012 by Michelle Jenks

Overview

Part 2 of the Essentials of Worship Theology focuses on the nature of God as a Triune God and how that shapes our lives, our worship, and our leadership.  Through the writings and videos of Dan Wilt, Renton Brown, Berten Waggoner, NT Wright, Eddie Gibbs and Don Williams, the nature of God is explored through discussions of the need to understand history, the Trinity, and the affects they have on worship.

Understanding History

People often tell me that they are a “New Testament” people. While this sounds pleasant, without the understanding of the personality of God that is revealed throughout the entirety of the Bible, we lose huge aspects of God.  N.T. Wright said that we need to “look at history to be faithful and pass on the message to the next generations.” (1)

There is a progression through the scriptures of God revealing Himself as Creator (Genesis 1) to God as King, God as Trinity, and God as Savior, as discussed by Dan Wilt. (2) But we have minimized these attributes of God. Creator, King, Triune and Savior roll off of our tongues as simple, almost inconsequential nouns. We “create” pieces of art with macaroni and string, we associate “king” with King of the Hill or a burger joint. We speak of lotion being “three-in-one” and people who do a kind deed  “save” us.

But it is clear through scripture that God engaged with a chosen people and has revealed Himself as He moved through history. To ignore His intentional relationship with a chosen group of people and their understanding of Him as revealed in scripture, we cannot fully know God, YHWH.

Understanding the Trinity

The Jews wrestled with their desire to be a monotheistic society and capture all of God’s essence. And so, without using the word, God as Trinity began to be understood.  God the Father and Creator acts out His plan of communing with His creation, ultimately sacrificing Himself to draw His creation back into a healed relationship and offering Himself to abide in his creation, within each person.

N.T. Wright puts it, “The God of Israel is the creator and redeemer of Israel and the world. In faithfulness to his ancient promises, he will act within Israel and the world to bring to its climax the great story of exile and restoration, of the divine rescue operation, of the king who brings justice…of creation healed and restored. (3) When Paul refers to the Spirit in his letters, he speaks of the Spirit as the “guarantee of our inheritance.” This evokes the whole exodus tradition and says we are now the people of the true inheritance. But the point of the Spirit is really to empower the Church, those who follow Christ, to take the message into the world that Jesus is the victor over evil and the savior of the world.

How do we lead our congregations to worship this Creator who reigns as King (as seen in Psalm 103 for instance) and chose to rescue or save His people by intervening on our behalf? How do we celebrate that the Creator and Redeemer abides within us?

Understanding How to Worship

Do our worship services point to all of these aspects of God or do we settle for a partial understanding and worship? “Exclusive focus on the Creator will weaken the church; we need to worship and adore the Redeemer. But focus on the Creator and Redeemer to the exclusion of the Sanctifier will also weaken the church. It is the Spirit who brings New Birth, empowering, revival, gifting and community – conformity to Christ. Awed by His majesty, allured by His love and transformed by His Spirit, we will become the holy people God has called us to be.” (4)

We need to help lead our congregation into a worship that is aware of the immenseness of God through praise as well as submission and surrender as Dr. Don Williams suggests. (5) As N.T. Wright explained to Dan Witt, people learn more about theology through the songs that they sing than through the Bible. (6) What a privilege and responsibility we have as worship leaders to lead people in their theological understanding.  What are our congregations learning about God through the songs we sing? While this is an immense task, we don’t need to reinvent the wheel. For centuries theologians and musicians have prayerfully created words of prayer, songs and contemplations that we can use to lead our congregations today.

Conclusion

Remembering the Trinity in the planning and leading of worship not only helps us remember the full range of God’s mighty acts but puts us in touch with the whole of God’s character.

Eddie Gibbs writes: “…each occasion of worship is like opening a bottle of wine. It is related to the “now” of our experience, and is always changing. I am told that to the wine connoisseur no two bottles of wine taste the same…Our worship offered each week should be as distinctive as wine from a bottle, not as generic as Coke from a can!” (7)

(1) Reclaiming Worship—N.T. Wright

(2) Nature of God—Dan Wilt

(3) N.T. Wright, Simply Christian (New York: HarperCollins Publishers, 2006), 88.

(4) Who is the God We Worship?, Brenton Brown and Dr. Don Williams

(5)  Who is the God We Worship?, Brenton Brown and Dr. Don Williams

(6)  Embracing the Historical Church—N.T. Wright

(7) Time in a Bottle: Reflections of Worship—Eddie Gibbs

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Reflections of the Worship Theology Media, Part 1

Posted on February 9, 2012 by Michelle Jenks

It is a very conceited and humbling idea that human beings have an integral part in worship, in leading Creation to worship. But as I read scripture and words theologians have written for centuries to try to understand the idea of worship, I see this idea stated over and over. It really has two pieces to it: everything created by God is intended for His glory and praise. And secondly, we are the “leaders,” if you will, of this adoration and we are asked to do it completely. We have a choice of mirroring back the image of God that has been placed in us or conforming to the world and having our worship diluted.

Dan Witt describes worship as, “the ascription of ultimate value and worth (reason) to a person, place or thing (object) by the focusing of all activities of the human spectrum (action) on that object’s value and honor (result). Translated to our worship of God, we ascribe the ultimate value and worth to the God (the father, son and holy spirit) by focusing all of our activities on God’s value and honor. (1)

Paul says something very similar in Romans. He writes, “For everything comes from him and exists by his power and is intended for his glory. All glory to him forever! Amen. And so, dear brothers and sisters, I plead with you to give your bodies to God because of all He has done for you. Let them be a living and holy sacrifice—the kind He will find acceptable. This is truly the way to worship him. Don’t copy the behavior and customs of this world, but let God transform you into a new person by changing the way you think. Then you will learn to know God’s will for you, which is good and pleasing and perfect.” (NLT)

As part of “everything that comes from him,” we human beings are intended to give glory to God. To worship. I don’t see this as a burden to most believers to give glory to the Creator of the universe and Savior of the world. We are generally open to saying that we ascribe the highest honor to God and want to give him glory.

It’s the next part that seems to be more difficult: the leading and completeness of our worship. Genesis 1:26-27 says,  “God spoke: ‘Let us make human beings in our image, make them reflecting our nature so they can be responsible for the fish in the sea, the birds in the air, the cattle, and, yes, Earth itself, and every animal that moves on the face of Earth.’ God created human beings; he created them godlike, reflecting God’s nature. He created them male and female.” (the Message Bible)

We are not just intended to give God glory, we are in His (or should I say Their) image, reflecting His (Their) nature.  N.T. Wright describes us as image-bearers: God looking down and reflecting into creation as through a slanted mirror and then we are like the mirror that reflects the creation back to God. (2)

Irenaeus of Lyons from the second century, put it, “The glory of God is [the human being] fully alive to God.”  (3)

It’s not enough to say that God is creator of all and deserving of glory. But we are to live for that purpose. We are to be that mirror reflecting back to God, leading creation, because we understand the “why” behind the worship. We are to allow God to transform us (already His creation) into new people with new ways of thinking and to learn to know God’s will for us and that is worship. In fact, somehow, in our submission to God and our “living sacrifice” and our being “fully alive”, God’s glory is completed.

Kathryn Scott says that all of our life is an opportunity to worship or not worship. Wholeness is a sense that we are whole beings in worship of God, not just segments of our life. (4)

Somehow worship leaders have the task of leading people to understand, as John Wimber says, that every aspect of their being is involved in worship. “To worship is to quicken the conscience by the holiness of God, to feed the mind with the truth of God, to purge the imagination by the beauty of God, to open the heart to the love of God and to devote the will to the purpose of God.” (5)

We are in worship when we are together, when we are praying, when we are caring for others, when we are doing the most mundane acts of our life. We are in worship all of the time. Which begs the question, what kind of worship does God receive from us? Is it full of conforming to the image of Christ, or is it full of negativity? Is it God-focused or world-focused? 1 John 4:20-21 says, “If anyone boasts, ‘I love God,’ and goes right on hating his brother or sister, thinking nothing of it, he’s a liar. If he cannot love the person he sees, how can he love the God he can’t see?” If we hate our brother and sisters can we worship?

Romans 3:23 says, “For all have sinned and fall short of the glory of God.” (NIV) So, while we exist for God’s glory, we are sinful. And alone we will never be able to fully worship, to fully give all the glory to God. As Brian Doerksen says, “Integrity is mostly about who we are….We are fallen human beings but we are going to do everything we can to be whole in our worship.” (6)

(1)  What Is Worship?—Dan Witt

(2)  How We Worship—N.T. Wright

(3)  What is Worship?—Dan Witt quoting Irenaeus of Lyons

(4)  How We Worship–Kathryn Scott

(5)  Holiness of Worship—John Wimber

(6) Character Growth as Worship—Brian Doerksen

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