NEW FORMS OF WORSHIP, James F. White; Abingdon Press, $5.75 (Hard Cover). Reviewed by Rev. John J. Byker, Pastor, Second Christian Reformed Church, Toronto, Ontario.
Although I do not endorse the contents of this book, I still feel that it should be Widely read. It will serve to educate in the field of liturgics. The author is Professor of Christian Worship at the Perkins School of Theology, Dallas, Texas, a United Methodist Seminary. Ons is soon convinced that the author is qualified to write on this topic.
Mr. White gives an accurate assessment of his own work in the preface when he says: “On the other hand, I recognize that much that appears in these pages will soon be dated. This book was written in 1969 and 1970 for the early 1970’s. I hope and trust that the theoretical parts will have continuing validity, but expect much of the more practical portions will be obsolete in five years’ time” (pg. 8). Again, one more quote may focus our attention on the nature of what is Written; “Some will find this theoretical basis conservative since it places a very high premium on knowledge of the past experience of Christian worship throughout the whole history of the church” (pg. 8, italics mine). It is the definition which the writer gives to the word conservative which indicates that his presentation will be other than that found in historic Christianity. This is discovered immediately when reading this worthwhile book.
What profit can be derived from reading this work? The writer gives an excellent resume of the nature and development of that which produces the present day confusion in the field of liturgics. One discerns immediate!y that Professor White stands firmly rooted in the modern theological framework. The presuppositions of modern philosophy, with its rejection of all absolutes, are evident in this presentation. Understanding this, the reader will also learn the reason for the chaotic mist Surrounding worship. He will derive nothing new, but will appreciate the difference in thinking between Biblical Christianity and “modern Christianity,” a difference which we are convinced is necessarily and dishonestly confused and hence seldom understood. This is learned by contrast. That is not to say that historic Christianity does not have to come to grips with and respond to the presentation and matter with which the author confronts the reader.
The book presents too many concepts and ideas for any sort of evaluation in a review. However, we list a few ideas. Worship is defined as “the deliberate act of seeking to approach Jesus Christ and by responding to this awareness.” Thus worship remains on the horizontal level, the ultimacy of man. Another characteristic, “modern Christianity” cannot supply any sort of norm for deciding when reality is reached or what it is. There is no criterion for judging the required response mentioned so often. Worship, of necessity, must then be subjective. It becomes a kind of stepping out of the routine.
The purpose of worship is stated as the glorification of God and the sanctification of man. The glorification of God is given almost no space and indeed it cannot be different because it is impossible to know who God is from this work. Naturally, the other half of the stated purpose for worship (the sanctification of man) also departs radically from the Biblical norm. Sin takes its place, along with all other ideas, in the realm of the general and nebulous.
On Mr. White’s presuppositions, communication in worship is all important. Communication is necessary to create impressions and response. No one should be unaware of the importance of and emphasis on communication to modern man. Nor should we forget that all are influenced by it. The intent is to use words and symbols not for their meaning, but for the conditioned response that can be elicited and directed. The author makes one aware of the power of this influence.
One smiles to observe that some of the suggestions now proposed for worship in this book had before been discarded in the name of progress. Those discarded forms and traditions are now considered new and of great value and a contribution in “seeking to approach reality at its deepest level . . . .” As you read this book and its suggested items in worship, think back to some of the suggestions concerning the sacraments and buildings.
This book is a valuable contribution in a study of the mentality and practice of worship in “modern Christianity.” New Forms of Worship has a real value for those who wish to understand that mentality and practice. The book will cause one to note the emptiness and constantly shifting sand of man’s “. . . seeking to approach reality . . .” Reading this will make one appreciate the grace that brings a man to the stability, comfort, and assurance of the worship of the “God Who is There.”
The direction given the worshipper in New Forms of Worship is empty next to the directions given by David in Psalm 63:1, 2:
“Oh God, thou art my God, earnestly will I seek thee: My soul thirsteth for thee, my flesh longeth for thee. In a dry and weary land, where no water is. So I have looked upon Thee in the sanctuary, to see Thy power and Thy glory.”
AN URBAN STRATEGY FOR LATIN AMERICA, by Roger S. Greenway. Published by Baker Book House, Grand Rapids, Mich., 1973; 282 pages, $4.95. Reviewed by Rev. J. Jerry Pott, teacher at the Juan Calvino Seminary, Coyoacan, D.F., Mexico.
Very few people in our Reformed circles could present a thorough and stimulating study on the most important current challenge in Latin America that faces the evangelical churches: to reach the great urban masses with the Gospel of Christ. Roger Greenway could, and he did.
In its report to the Synod of 1973, the Christian Reformed Board of Foreign Missions stated the following: “From the missionary viewpoint, Latin America is an exciting area in today’s world. After centuries in which Protestantism was bitterly opposed by a wide variety of forces, today most of the doors are wide open and a high degree of receptivity is in evidence among a growing number of people . . . Urbanization is more rapid in this area than in most other parts of the world. Everywhere people are on the move, searching for a better life. In the midst of all this there is an unprecedented openness to new ideas, new ways, and new religious teachings . . . As Calvinists, we feel that we have a particular contribution to make to Latin America . . . As a Reformed mission agency we aim at bringing the whole message of Scripture to the whole man, individually and in society, for this is what Latin America so desperately needs.”
Greenway’s study is divided into four parts: 1) Modern Urbanization in Latin America, which’ sketches the phenomenal increase in the cities and discusses the characteristics of urbanization in Latin America; 2) Biblical Missiology Applied to Latin American Cities, which presents a theological framework for urban missions in Latin America which is both sociologically relevant and theologically correct; 3) Christian Roles and Responsibilities in Latin American Cities, which outlines the means givcn by the Lord to national churches and mission agencies in order to reach the masses in the growing cities; and 4) Urban Strategy Tested in a Latin American City, which is a description of a church-planting program in Mexico City.
It is one thing to see a situation and describe a problem, it is another thing to suggest viable means of meeting the need in a given situation and to open up avenues that will reach into the heart of the problem described. Greenway has done both in this book and that makes it a valuable contribution to modern missionary literature. While it is true that much of the material and most of thc illustrations and examples are drawn from the situation as Greenway himself experienced it in Mexico, the missions strategy proposed in this book is applicable to all of Latin America and perhaps even to urban missions on other continents. As stated by Calvin Guy, “an excellent book which can give realistic help to those who see the cities as today’s opportunity and seek ways in which to capitalize on it.”
The book is enjoyable reading, for the style, is smooth, the presentation lucid, the observations practical, and the arguments convincing. Those of us who have labored several years with Greenway know that here a real missionary of the Cross unburdens his heart; and, in doing so, he helps hundreds, perhaps thousands, who feel called to evangelize among the masses of today’s cities.
An extensive bibliography of thirty pages is a most valuable addition to the study.
Although I do not endorse the contents of this book, I still feel that it should be Widely read. It will serve to educate in the field of liturgics. The author is Professor of Christian Worship at the Perkins School of Theology, Dallas, Texas, a United Methodist Seminary. Ons is soon convinced that the author is qualified to write on this topic.
Mr. White gives an accurate assessment of his own work in the preface when he says: “On the other hand, I recognize that much that appears in these pages will soon be dated. This book was written in 1969 and 1970 for the early 1970’s. I hope and trust that the theoretical parts will have continuing validity, but expect much of the more practical portions will be obsolete in five years’ time” (pg. 8). Again, one more quote may focus our attention on the nature of what is Written; “Some will find this theoretical basis conservative since it places a very high premium on knowledge of the past experience of Christian worship throughout the whole history of the church” (pg. 8, italics mine). It is the definition which the writer gives to the word conservative which indicates that his presentation will be other than that found in historic Christianity. This is discovered immediately when reading this worthwhile book.
What profit can be derived from reading this work? The writer gives an excellent resume of the nature and development of that which produces the present day confusion in the field of liturgics. One discerns immediate!y that Professor White stands firmly rooted in the modern theological framework. The presuppositions of modern philosophy, with its rejection of all absolutes, are evident in this presentation. Understanding this, the reader will also learn the reason for the chaotic mist Surrounding worship. He will derive nothing new, but will appreciate the difference in thinking between Biblical Christianity and “modern Christianity,” a difference which we are convinced is necessarily and dishonestly confused and hence seldom understood. This is learned by contrast. That is not to say that historic Christianity does not have to come to grips with and respond to the presentation and matter with which the author confronts the reader.
The book presents too many concepts and ideas for any sort of evaluation in a review. However, we list a few ideas. Worship is defined as “the deliberate act of seeking to approach Jesus Christ and by responding to this awareness.” Thus worship remains on the horizontal level, the ultimacy of man. Another characteristic, “modern Christianity” cannot supply any sort of norm for deciding when reality is reached or what it is. There is no criterion for judging the required response mentioned so often. Worship, of necessity, must then be subjective. It becomes a kind of stepping out of the routine.
The purpose of worship is stated as the glorification of God and the sanctification of man. The glorification of God is given almost no space and indeed it cannot be different because it is impossible to know who God is from this work. Naturally, the other half of the stated purpose for worship (the sanctification of man) also departs radically from the Biblical norm. Sin takes its place, along with all other ideas, in the realm of the general and nebulous.
On Mr. White’s presuppositions, communication in worship is all important. Communication is necessary to create impressions and response. No one should be unaware of the importance of and emphasis on communication to modern man. Nor should we forget that all are influenced by it. The intent is to use words and symbols not for their meaning, but for the conditioned response that can be elicited and directed. The author makes one aware of the power of this influence.
One smiles to observe that some of the suggestions now proposed for worship in this book had before been discarded in the name of progress. Those discarded forms and traditions are now considered new and of great value and a contribution in “seeking to approach reality at its deepest level . . . .” As you read this book and its suggested items in worship, think back to some of the suggestions concerning the sacraments and buildings.
This book is a valuable contribution in a study of the mentality and practice of worship in “modern Christianity.” New Forms of Worship has a real value for those who wish to understand that mentality and practice. The book will cause one to note the emptiness and constantly shifting sand of man’s “. . . seeking to approach reality . . .” Reading this will make one appreciate the grace that brings a man to the stability, comfort, and assurance of the worship of the “God Who is There.”
The direction given the worshipper in New Forms of Worship is empty next to the directions given by David in Psalm 63:1, 2:
“Oh God, thou art my God, earnestly will I seek thee: My soul thirsteth for thee, my flesh longeth for thee. In a dry and weary land, where no water is. So I have looked upon Thee in the sanctuary, to see Thy power and Thy glory.”
AN URBAN STRATEGY FOR LATIN AMERICA, by Roger S. Greenway. Published by Baker Book House, Grand Rapids, Mich., 1973; 282 pages, $4.95. Reviewed by Rev. J. Jerry Pott, teacher at the Juan Calvino Seminary, Coyoacan, D.F., Mexico.
Very few people in our Reformed circles could present a thorough and stimulating study on the most important current challenge in Latin America that faces the evangelical churches: to reach the great urban masses with the Gospel of Christ. Roger Greenway could, and he did.
In its report to the Synod of 1973, the Christian Reformed Board of Foreign Missions stated the following: “From the missionary viewpoint, Latin America is an exciting area in today’s world. After centuries in which Protestantism was bitterly opposed by a wide variety of forces, today most of the doors are wide open and a high degree of receptivity is in evidence among a growing number of people . . . Urbanization is more rapid in this area than in most other parts of the world. Everywhere people are on the move, searching for a better life. In the midst of all this there is an unprecedented openness to new ideas, new ways, and new religious teachings . . . As Calvinists, we feel that we have a particular contribution to make to Latin America . . . As a Reformed mission agency we aim at bringing the whole message of Scripture to the whole man, individually and in society, for this is what Latin America so desperately needs.”
Greenway’s study is divided into four parts: 1) Modern Urbanization in Latin America, which’ sketches the phenomenal increase in the cities and discusses the characteristics of urbanization in Latin America; 2) Biblical Missiology Applied to Latin American Cities, which presents a theological framework for urban missions in Latin America which is both sociologically relevant and theologically correct; 3) Christian Roles and Responsibilities in Latin American Cities, which outlines the means givcn by the Lord to national churches and mission agencies in order to reach the masses in the growing cities; and 4) Urban Strategy Tested in a Latin American City, which is a description of a church-planting program in Mexico City.
It is one thing to see a situation and describe a problem, it is another thing to suggest viable means of meeting the need in a given situation and to open up avenues that will reach into the heart of the problem described. Greenway has done both in this book and that makes it a valuable contribution to modern missionary literature. While it is true that much of the material and most of thc illustrations and examples are drawn from the situation as Greenway himself experienced it in Mexico, the missions strategy proposed in this book is applicable to all of Latin America and perhaps even to urban missions on other continents. As stated by Calvin Guy, “an excellent book which can give realistic help to those who see the cities as today’s opportunity and seek ways in which to capitalize on it.”
The book is enjoyable reading, for the style, is smooth, the presentation lucid, the observations practical, and the arguments convincing. Those of us who have labored several years with Greenway know that here a real missionary of the Cross unburdens his heart; and, in doing so, he helps hundreds, perhaps thousands, who feel called to evangelize among the masses of today’s cities.
An extensive bibliography of thirty pages is a most valuable addition to the study.