I Had the Best Bible College Experience

I’m not the most sentimental person when it comes to pictures, special objects, and other keepsakes. But when I drive through places with landmarks and geography familiar to my life from the past, that’s when I get stirred. Our family just traveled back from vacation, which brought us through the same route I must have taken dozens of times driving to visit my (now) wife during weekend breaks. The weather was perfect for a reflective night after a busy but exciting week of traveling. We even got to see “our perfect tree” that has stood firm beside the tranquil highway bridging Winston-Salem to Roanoke. (See above pic)

Right around this time 11 years ago I graduated from Bible college in Winston-Salem, North Carolina. I realize that Bible colleges seem to be past their heyday in terms of popularity and growth, but when I sought training for ministry, it seemed like a no brainer to pursue Bible college as my first step. And while my experiences are not guaranteed to anyone who sets out on a similar path, I think it’s worth sharing about how my own Bible college experience shaped my life and was honestly better than I could have ever hoped for.

I’ll always be thankful for the professors and staff members of Piedmont Baptist College. With the professors, I obviously gained a lot of knowledge. Most of them were tough and didn’t give much leeway for laziness or forgetfulness, but that has also helped me become well disciplined for life and ministry. If a paper was due by 5 pm, then a 5:01 turn was late (if not a 0).

Self-discipline was a helpful practice, but discipline of the mind was perhaps even greater. To be sure, my Bible college professors were theologically conservative. But contrary to what most might assume about stalwart conservatism, these professors also introduced me to a variety of viewpoints. The thing that really stuck in my theological and philosophical training was in “how” to think, not just “what” to think.

As a sophomore, I took a research course with Dr. Sprouse, a man whose love for literature was infectious, all while encapsulated in a dry humor that I personally enjoyed. I had heard about the “New Atheists” but felt somewhat intimidated by their writings. But being at Bible college, I was determined to really know what I truly believed. So, I was given permission to research Richard Dawkins’ The God Delusion. As I was reading this book, I kept seeing examples of logical fallacies, and, ironically for a book that purported to be science-based in thinking, numerous appeals to emotions and experiences. I ended the book thinking, “Is that it?” This isn’t to say that Dawkins failed to provide at least some compelling arguments, but having been trained in critical thinking skills (again, the “how” to think, not simply the “what”), I felt very equipped to engage in theological and philosophical discussions that I once feared.

Regarding the faculty, I think of Professor Bolin, who introduced me to the realities of missions, the importance of loving God (even more than theology), and why learning Greek is an invaluable resource. There’s one line I will never forget from him, which had guided my teaching for over a decade now: “There’s enough in the text!” I don’t think I’ve ever come to a point of message preparation and thought, “OK, so how can I make this message longer?” I think of Professor Welborn, whose outbursts of “Adrian!” still make no sense to me, but I have never forgotten his pastoral heart and his prayerful requests to intercede for family (everyone from my graduating class knows the name, Michael Kranish). I owe my love for Baptist history to Professor Hogan—it did cross my mind to name one of my sons, Balthasar Hubmaier Wiley, but I don’t think my wife would have bought it. Professor Phillips showed me that youth ministry is so much more than what typifies ministry to students. Dr. Hullinger helped me see that employing sound hermeneutics was not only possible, it was crucial. Dr. White helped me become not only a preacher, but also a pastor.

The professors were amazing, but the staff also went above and beyond what would be normally considered part of their line of duty. I remember when very early into my freshman year, the registrar, Greg Moore, invited me to go to UNC-Greensboro with him for an archeology lecture. I probably spent more time in his office talking about history and theology than my upcoming course load. Walking into the business office wasn’t just “business,” but was filled with godly men and women who hardly made any money, but were responsible for quite a bit of it. My wife and I became friends with the cafeteria director, whose family also attended our church. These are just some of the many examples.

The word “discipleship” has seemingly become a buzzword at times today. I didn’t hear the word used quite as much back then, but if there’s a term to describe how the faculty and staff treated me, I think “discipleship” is an apt description.

After graduating from Bible college, I finished up with a master’s degree while working as a youth pastor about 40 minutes away from the school. Most Bible college students graduate and then move away. And before long, I also ended up finding another place to call home. From time to time, I run into fellow Piedmont students at ministry conferences, which is always an encouragement. God blessed me with two incredible roommates for the two years I lived on campus in the dorms. My first roommate was Josiah, who was a bit older than me, having served in the military right out of high school. Although there was a difference in age, we got along just fine. His sense of humor and inclinations to prank other rooms may have caused me unintended repercussions involving a spoiled milk jug hidden and taped underneath my bed, but I couldn’t have asked for a better roommate, who displayed a humility uncommon among Bible college underclassmen. When Josiah moved off campus during my sophomore year, I ended up rooming with Nathan. I don’t think you can find a person who thought as deeply and carefully about music as he did (certainly not a college student). No doubt, God used Nathan in my life to help me think more critically about music and worship for the local church. As he did with many others, like Matt, who was my best man in my wedding, Micah, who was my sophomore year RA and now missionary overseas, Justin, who introduced a new world of guitar chords; the list goes on and on (I’m sorry I couldn’t list everyone by name!).

And really, the thing that is so sobering and humbling to me today is to consider how I’ve been privileged to be part of a group that has gone on to post-graduation life and serve in full-time Christian ministry. Having now been working in pastoral and Christian education ministry for over 10 years, I do understand some of the challenges of ministry life. There isn’t a way to quantify ministry challenges, in my view, as there’s a strong element of spiritual warfare involved. When I see many of my former classmates serving in full-time ministry (or simply as faithful church members), it’s an encouragement to me to keep going on my end.

The final reason I can say that I had the best Bible college experience is that it led me to my wife. Now, I’ve heard all the jokes–Bible college is basically “bridal college,” etc., etc. But when you think about it, when someone senses a call to ministry, it’s extremely difficult to find a spouse who would be on board with such a lifestyle. And while not everyone attending Bible college is called to Christian ministry, many indeed are. I met my wife Cindy the first weekend at Bible college (ironically, at the local mall at first). My first thoughts were that she was way out of my league, but then the Lord brought us together through things like a Sadie Hawkins event, Old Testament Survey, and (probably most significantly) through our local church in Winston-Salem. We discovered that we not only shared a desire to serve God in Christian ministry, but we also shared similar values and convictions. For me, while the educational and social experiences at Bible college were as good as I could have hoped for, meeting and then marrying my wife is something that cannot be measured in earthly value.

So, does that mean if someone goes to Bible college, he or she will have identical experiences as me and come away with deep gratitude for those 4 years of higher education? No, of course not. Sadly, some have had rather poor experiences at Bible college for one reason or another. But I simply wanted to share these reminiscent musings for a couple reasons: (1) I wanted to give a word of thanks to those who helped shape me into the person I’ve become as a result of my Bible college experience. (2) I hoped to give a word of encouragement to those who are considering Bible college. It was absolutely the right decision for me. I knew God wanted me there–He provided all the finances to attend and complete the degree, He closed certain doors and opened others, He provided much peace and joy as I made the decision to attend and finish the degree. For me, my Bible college experience was so much more than getting a piece of paper called a diploma; it was a pivotal time that shaped my life for the better. At least in my own opinion, I had the best Bible college experience.

Hatred Harms the One Who Hates (Poem)

Hatred harms the one who hates,

It seeks to hurt and retaliate.

My God will avenge every evil deed,

Through His justice, then, can my heart be freed.

 

Hatred harms the one who hates,

It leads him down into dire straits.

His pride will lower him into the dust,

It corrodes the heart like a deadly rust.

 

Hatred harms the one who hates,

But love finds a way to eliminate

Even the deepest of wounds struck by a foe.

By Christ’s own wounds, His love has God shown.

A Variety of Hymn Styles in Corporate Worship

I sometimes hear of the apparent conflict between “the hymns” and contemporary Christian worship songs. Some of this goes back to the “worship wars” of the last few decades, which has since cooled in many churches, according to Lifeway Research. No matter what style of music your church implements, there’s another style to consider in music ministry: the style of hymns.

Contrary to some misconceptions, hymns aren’t just “the hymns.” There are a variety of hymn styles that can be chosen for congregational singing. Perhaps one of the biggest misunderstandings with hymns is the assumption that all hymns are from a particular era in history. Hymns encompass all of church history, including the present day. Though a bit overly-simplified, let me share the different hymn styles I try to include in congregational singing.

• Classical Hymns – Many of these hymns can be found in the 18th and early 19th centuries. Isaac Watts and Charles Wesley are two of the most prolific. These tend to include rich poetry, intricate theology, and objective (third-person) God-centered perspectives in themes. For new believers and younger congregants, the archaic language can be challenging. Yet, a steady diet of classical hymns can be quite healthy for a church’s theology.
• Gospel Hymns – Whereas classical hymns were representative of the First Great Awakening, gospel hymns tend be rooted in the Second Great Awakening. They helpfully emphasize the saving work of Jesus on the cross. They also tend to be lyrically simpler than classical hymns and are more subjective (first-person or second-person) in perspective, often drawing the singer to a decision. Revivalism incorporated these songs first as an evangelistic tool, but soon churches (especially in the American South) adopted these hymns into their repertoire for corporate worship. Southern Gospel music was an offshoot of the gospel hymn, which utilized 20th century instruments and musical styles, while sticking with many of the themes of the gospel hymn.
• Contemporary Worship Songs – In the wake of Southern Gospel music incorporating newer and culturally-appealing music styles, contemporary Christian music (CCM) was birthed from similar evangelistic intentions as Southern Gospel. But CCM too found its way into the orders of service among most evangelical churches, first with praise and worship choruses and then with contemporary worship songs. Musically, these songs appeal to younger believers especially, and their lyrical content is typically quite simple. Though the downside is that they have had less time for critique and can range from very shallow and to very theologically rich.
• Modern Hymns – Although hymns can be found from every era of church history, hymn writing had become less commonplace while contemporary worship music ascended in popularity. However, we’ve experienced a resurgence in hymnody in the last 25 years or so. Writers like Keith and Kristyn Getty, Stuart Townend, Matt Boswell, Matt Papa, and Matt Merker, among others have helped revive the prominence of hymn writing and hymn singing from all generations. Drawing from the influence of classical hymn writers, I like to call this era the “neo-classical” era of hymnody.

With such a variety of hymns and worship songs to choose from, pastors and worship leaders have an abundance of options for designing orders of service. How do churches typically pick songs? I’ve regularly seen the following extremes:

Contemporary-Exclusive – If it’s on Christian radio, you will probably hear it at this church. You may also hear selections from high-production churches that write music such as Bethel, Elevation, Hillsong, and Passion, which Worship Leader Research has labeled the “Big 4.”

Traditional Hymns-Only – These churches are usually more staunchly Fundamentalist. These hymns often center on gospel hymns, with a few classical hymns, while avoiding both contemporary worship music and modern hymns. Thus, they’re not really “hymns-only,” but “certain hymns-only.”

In contemporary-exclusive churches, older generations are often overlooked, while the richness of the hymns from history get completely missed.

At the same time, traditional hymns-only churches forsake the opportunity to minister to younger generations while also overlooking some truly excellent songs and hymns that have been written in recent years.

I would suggest that the most ideal approach to choosing hymns and worship songs would be to include all four types, seeking to minister to a broad range of ages, preferences, and cultural backgrounds.

For my church context, we are in the American South and at a local church nearly 200 years old. When I sift through songs for corporate worship, I try to identify songs and hymns from all four categories. Based on the Sunday, we may not end up choosing a song from one of the hymn/song categories, but I certainly aim for this variety.

Here’s the song list of a recent worship service to practically see what I mean by choosing hymns and songs from all four categories:

• In Christ Alone (modern hymn)
• At Calvary (gospel hymn)
• Amazing Grace (classic hymn)
• Creation Sings (modern hymn)
• Is He Worthy? (contemporary worship song)

Why go through all this sifting? Is it just to make some people happy for their song or two of preference? No, it’s not about people-pleasing. It’s about what Romans 12:10 says, “Love one another with brotherly affection. Outdo one another in showing honor” (ESV). Instead of asking what our hymns can do for us, we should be asking what our hymns can do for one another. If we all take this mindset to heart, then we will all benefit. There are enough doctrinally sound, theologically rich, and musically singable songs and hymns from all four categories. We should always choose the best of the best for corporate worship, but we should also not be confined to one hymn style.

Sing a New Song (Just Not Too Many at Once)

Bob Kauflin has written about what he calls the “Twenty Year Rule.” In his excellent book, Worship Matters, Kauflin asks, “If someone was born in our church and grew up singing our songs over the course of twenty years, how well would they know God?” (pg. 119) Perhaps we can ask a follow up question as well: if you were to take a snapshot of your church’s songs from twenty years ago and compare them to today, would there be any resemblance? Many song sets of churches today are filled with Christian radio hits from the last twelve months, but this turnover rate of worship songs can have some negative effects as well.

A constantly changing canon of songs can lead to timidity and tiredness. People tend to sing better when they are familiar with the songs. This also allows them to focus on the meaning of the song rather than focus on “getting it right.” Having a revolving door of worship songs makes this extra effort of learning new songs too frequently can wear out even the most Spirit-filled person.

Another challenge from learning too many songs for congregational singing is that it takes away from a sense of theological heritage and unity. This is different from tradition for tradition’s sake. If none of our songs today match what we sang just two decades ago, then we lose a sense of connection to the rest of church history. Since much of a church’s theology is found in the songs it sings, then discontinuity with its songs implies a lack of steadiness with our theological forebears. We shouldn’t necessarily keep up with historic hymns for nostalgia or personal preference. Rather, we should retain the very best of them for their rich theological teaching and the perceptive eloquence of their poetry to serve as a ministry of the Word (Colossians 3:16).

At the same time, there are both biblical precedents and practical benefits to introducing new songs to your church. I typically introduce about 8-10 new songs per year, which is done gradually (first as a special music and then as a congregational) and weekly for about 4-5 weeks in a row. New songs help teach biblical truth and theology in a fresh way. They also give a healthy incentive for Christian songwriters to use their gifts to help instruct the church in learning the Word through singing. This way, each generation (including generations long gone) has a literal voice in the local church, speaking truth to one another through song. So, yes, sing a new song!

Much of my music ministry philosophy and love for hymns of all generations is indebted to Keith and Kristyn Getty. At the Sing! Conference a couple years ago, they hosted a round table discussion on the concept of a “canon” of hymns. Keith’s admonition was to have 50 hymns that your church can grow old and die with (with another 50 or so that would play an important role for the time being). Every congregation is different, but for my church, these indispensable 50 would include “Come Thou Fount,” “Amazing Grace,” and “In Christ Alone.”

Like a lot of church music choices, there is a need for wise balance with how we sing newer songs. Church plants, for example, would probably need to be more careful with a broad canon of songs compared to a congregation that is decades (or even centuries) old. On the one hand, a church whose songs have the lifespan of a housefly could benefit from greater stability of recurring gold standard songs and hymns. And on the other hand, the church that sounds and sings the same way as it did during the Cuban Missile Crisis might be in for a crisis itself of neglecting the voices of younger generations.

My encouragement for pastors and worship leaders is two-fold:

1) Sing older hymns and worship songs (just not only the older ones)!

2) Sing newer hymns and worship songs (just not too many at once)!

Are You Called to Christian Ministry?

One of the most encouraging things I’ve experienced as a pastor at Colonial Baptist Church has taken place in recent weeks. We currently have three high school seniors who are sensing a call to full-time vocational Christian ministry. Statistically speaking, this is almost unbelievable! Bible colleges have largely gotten smaller or have even closed their doors in recent years, partly due to the low level of interest in ministry. Numerous research has highlighted the fact that there is a “pastoral shortage.” While some of these trends might seem grim, the reality is that God is still calling young people (and some older adults as well) to serve Him in full-time vocational ministry. But how do you know if you’re called to ministry?

What is Ministry?

Before discerning one’s calling, we first need to understand what is meant by “ministry.” Aren’t we all called to ministry as Christians? In a sense, yes. 1 Peter 4:10 clearly says, “As each has received a gift, use it to serve one another, as good stewards of God’s varied grace.” Since every believer has a spiritual gift, and the purpose of a gift is to serve (that is, to “minister”), then we can conclude that every believer is called to ministry in the local church. We each have a role to play in the Body of Christ–one person might be a “foot,” another might be an “eye,” and so on. This is ministry in the broad sense.

But there also seems to be a more specific calling to some individuals who would yield to God to serve in a vocation that prioritizes discipleship and the equipping of saints. This can be done in a couple of ways: (1) tent-making ministry (2) full-time vocational ministry. Tent-making ministers are in no way less important than those in full-time vocational ministry, but the way in which they support themselves is through a trade. Even the Apostle Paul did this in the most literal sense, though today, tent-making might be seen in closed-access nations for world missions, church planting works, or bi-vocational ministers. In other words, they are not paid by the local church to wholly support themselves financially. Thus, on the flip side, full-time vocational ministry is funded by the local church–this could include missionaries, pastors, church staff, Christian educators, and para-church workers. I think it’s important to say that believers who serve in “the ministry” as defined here are not more pleasing to God than those who work in another vocation–it’s not holier to be a pastor than a plumber. The difference has more to do with calling.

What is a Calling to Ministry?

When I’ve heard ministry calling discussed, they have sometimes been a little overly subjective and feelings-based. It’s important to begin with ministry callings as seen in Scripture. In the Old Testament, God called prophets to ministry, sometimes in powerful scenarios (see Isaiah 6). In the New Testament, we read in Ephesians 4:11-13, “And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.” With the apostles and prophets forming the foundation of the church (Ephesians 2:20), that left pastors as a key office to build up the church in centuries after the ground level was established. I think it’s safe to say that God calls people into a variety of vocations (which are good and God-honoring and absolutely needed), but for some, He calls into vocations of Christian ministry.

But how do you know if you’re called to Christian ministry or some other vocation? There seem to be both internal and external signs of such a calling. 1 Timothy 3:1 talks about if a man “desires” the office of a bishop (also referred to in the Scriptures as a pastorate), he desires a “good thing.” The Greek word for desire is used in other contexts for “lusting” after something prohibited. The difference here is that the desire is towards a “good” thing–pastoral ministry. I like to refer this as sensing a call to Christian ministry. And typically, these senses become more evident as a person serves the Lord in various capacities (which is a good reason why volunteering in the church is vital for young people especially!). The external signs have to do with what others sense about you. Sure, there might be a naysayer or two along the way, but by and large do others confirm your calling? (see Proverbs 11:14) Do they see how God has gifted you as a means to build up the local church and equip other saints for the work of the ministry? If both internal and external callings point to your calling in Christian ministry, then I would encourage you to pursue it.

Is a Calling to Ministry a Life Sentence?

One final thought about ministry calling is that someone’s ministry calling might not be a “life sentence” (granted, that’s a bit of a rough way to say it). God might call a person into ministry for a brief stint or even a long stint, but eventually take him or her into another vocation. Now, this might be for a temporary hiatus, but it might not be. Plus, there’s the reality of retirement. Full-time Christian ministry, then, isn’t a life sentence, but service to the Lord (in whatever vocation or employment status) is an eternal journey that even extends into the New Heavens and New Earth, where Jesus, the Chief Shepherd, will be our perpetual pastor. If there’s one thing that many pastors and Christian ministry leaders would say though about longevity, it’s that fruit comes over the long haul, which is a great incentive to keep pushing forward during valleys of ministry.

My Story

I didn’t necessarily have the intention of vocational ministry for most of my childhood. As a teenager, I served with Children’s Bible Ministries of Maryland as a Summer Missionary Intern. It was during those 5-day Bible clubs in the projects of Baltimore City that I first sensed a calling to vocational ministry. It was something I truly desired, even though I didn’t know if it would be in pastoral ministry, missions, para-church ministry, or Christian education. In fact, I didn’t know that “that” was a calling–I just sensed that God wanted me to serve Him with my life. It just made sense to me. I was equipped by serving in whatever ways I could at my home church in Maryland and in getting rigorous theological and ministerial training in Bible college. Since then, I’ve been unbelievably blessed to have had opportunities to serve God in pastoral ministry and Christian education for over 10 years.

Your Story

Perhaps you’re reading this and wondering, “Am I called to Christian ministry?” Consider both internal and external signs. If both confirm towards the affirmative, then I believe such a calling is worth exploring. Perhaps an internship or pursuing a new volunteer responsibility that could determine giftedness would be the next best step. Ultimately, walking closely with the Lord will be the most important application, regardless of vocational future.

Finally, if vocational ministry is not something you are sensing, then that is perfectly good—your calling is to serve the church with a different vocation. But would you pray for those pursuing vocational ministry? My personal prayer request is that at least one student in our church would pursue a ministry internship every summer for the next 5 summers. And would you pray for those in vocational ministry? A Duke University study showed that 85% of pastors leave vocational ministry within 5 years of graduating seminary.

Let’s reverse the ministry shortage trend by encouraging people towards the realistic possibility of vocational ministry.

A Biblical Philosophy of Youth Ministry

I’ve heard too many stereotypes of youth ministry: the stigma that it’s glorified babysitting, the gimmicks of “come see the youth pastor swallow a live goldfish,” the constant combo of pizza and dodgeball like it’s on a fast-food drive-thru menu. Some of these youth ministry stereotypes are well-deserved because, frankly, I’ve seen them all (and you probably have too).

To be clear, there’s nothing wrong with having a great time together with teenagers. We have a blast! And wouldn’t you know, we are providing pizza tonight for a daily quiet time challenge we had during the month of February. But ultimately, what we do as a twenty-first century youth ministry should be rooted in a biblical philosophy for youth ministry.

If you do a word search, I can guarantee you won’t find “youth ministry” in the Bible. At the same time, the Bible has much to say for how a young person is to develop within the family and within the church.

The first thing that should be considered is this: the goal of youth ministry. What’s the purpose of it anyway? If it’s simply to draw a crowd, then by all means we should employ fancy tactics and attractional gimmicks to fill as many seats as possible. While we pray for both numerical growth, the true goal of a biblically-based youth ministry is this: to develop mature Christian adults (Ephesians 4:11-13). Notice that the goal isn’t to develop mature Christian teens. That’s great if that happens, but this goal is long-term. We should want our teens to love the Lord right now, commit to serve Him, and then receive the baton passed to them by older generations to lead future generations of churches as pastors, as deacons, as missionaries, as Sunday school teachers, as musicians, as nursery and children’s workers, and everything else.

There are a couple of biblical principles for youth ministry that are important to consider once we’ve understood the goal. The first principle is the Deuteronomy 6 principle. There we see how God commanded the parents in Israel to love the Lord with all their heart, soul, and might. But then they were to teach the Word diligently to their children every day and throughout the day (vs. 7). They were to take every chance they could get to teach their children about the Lord (vs. 8-9). Thus, youth ministry begins with the family. Indeed, the parents are the primary disciplers of youth.

At the same time, the Bible also indicates in the New Testament how the local church partners with parents as the secondary disciplers of youth. This is what we might call the Titus 2 principle. The arrangement is rather simple: older women are to teach the younger women in spiritual maturity (vs. 4-5) and older men are to teach the younger men in spiritual maturity as well (vs. 6).

What I’ve just described is the philosophy side of youth ministry. It forms the foundation for what we do in youth ministry. But the reality is that youth ministry can be messy and challenging. I heard one youth pastor semi-jokingly, semi-seriously ask, “if you don’t have a teenager vaping in the bathroom, are you really doing youth ministry?” What he meant is that we should be striving to reach teenagers who are lost and in desperate need of the gospel. At the same time, our goal of youth ministry for the defiant rule-breaker is the same for the compliant peace-maker: mature Christian adulthood. The only way to get there is by the power of God. Such a path toward spiritual growth can take a very long time, yet it is well worth the wait.

Kainos: New Year with the Same God

Have you had to rewrite the date yet, scribbling out 2023 to the correct year of 2024? The new year is upon us, which probably brings a mixed variety of feelings and outlooks for the next 12 months. Although the “real” difference between December 31st and January 1st is simply a matter of one sundown to the next sunrise, there is some significance to how we understand things that are new, including new years.

The Jewish people celebrate “Rosh Hashanah” for their traditional “new years,” though it’s regularly in the fall season and based on their calendar, just in time for the harvesting season. In biblical times, however, the Jewish people celebrated “Yom Teruah,” which means “day of shouting,” and is otherwise known as the “Feast of Trumpets.” In Zechariah 9:14, this historic practice is given prophetic imagery of God Himself blowing the trumpet to announce His kingdom’s power.

The Bible also speaks much more than simply a new year when it comes to things that are “new.” The Hebrew word “chadash” is used 53 times in the Old Testament to describe something “new” or “fresh.” Passages like Numbers 28:26 refer to fresh foods offered to the Lord—not the moldy, deteriorating leftovers. Throughout the Psalms, we are told to sing a “new song” unto Him as well.

Then, in the New Testament, the Greek word “kainos” is used 42 times. In Luke 22:20, at the Last Supper scene, Jesus lifts up the cup and says, “This cup is the new testament [or “covenant”] in my blood, which is shed for you.” Over in John 13:34, Jesus gives a “new commandment” to His disciples, which is to love one another as He has loved them.

The Apostle Paul used the word “kainos” in 2 Corinthians 5:17 to describe how “if any man be in Christ, he is a new creature.” And then in Ephesians 4:24, Paul tells us to “put on the new man, which after God is created in righteousness and true holiness.”

The book of the Bible that includes the word “kainos” the most is Revelation, with nine inclusions. I don’t know what key it was in, nor the tempo, and not even the melody, but in Revelation 5:9, the four beasts (living creatures) and twenty four elders worshiped Jesus by singing a “new song.” And then as the book comes to a conclusion, Revelation 21 speaks of a “new heaven” and “new earth,” along with a “new Jerusalem.” And then what does God say in Revelation 21:5? “Behold, I make all things new.”

It’s nice to get new things: a new cell phone, a new car, a new refrigerator. And in fact, God’s Word places an emphasis on that which is new. He desired His people, Israel, to sacrifice the new and fresh offerings to Him. Throughout both the Old and New Testament, people have sung “new songs” to the Lord. Even our own identity as Christians is pinpointed on the reality that we are “new creations” and have been given a new nature to love and serve God with our lives. And then the future itself will be marked by not just a refurbished new heaven and new earth, but a “new” heaven and earth.

Our God is the God of the “new,” remaining sovereign over whatever comes our way. As believers, you and I are “kainos” (new) creations in Christ, but God is also sanctifying us to make us more like Christ, who is the same yesterday, today, and forever.

Every Song Our Church Sang in 2023

We are off to another year! I shared an article about a year ago, “Every Song Our Church Sang in 2022.” As we begin 2024, I wanted to share an Excel file of every song my church sang in 2023. There’s obviously some overlap between the two years, but perhaps this filing system can be a help to you and your church as you start off another year of music ministry:

congregational-songs-cbc-2023Download

A Canon of Classic and Modern Hymns (With a Topical Index)

An interesting concept in music ministry today is the use of a “canon” for selecting hymns and worship songs (the roundtable discussion from the 2022 Sing! Conference was especially helpful on this matter). A great benefit of modern technology is that we have easy access to the best hymns from classic hymnody as well as from contemporary writers. There’s no shortage of quantity for the worship leader to select songs for Sunday. But as Chris Anderson helpfully expresses in Theology That Sticks, we should be selecting the very best [note: affiliate link].

The end result of having so many quality songs is that worship leaders can have a “deer in the headlights” gaze amid the pile of hymn books on their desks and a scattering of PDF files on their computer hard drives. This is where a saved and reasonably “short” list of hymns and worship songs can prove very helpful. Newer churches might focus on about 50 or less. More historic churches might do well to have roughly 100 in their canons. My church is nearly 200 years old, so we have a significant capacity for song selection. Plus, the amount of songs typically sung per service (and the amount of services) will make an impact on the canonical width.

For my church’s “canon” development, I looked over every song we sang for the last two years, beginning with classic hymns from our 1968 hymnal, Great Hymns of the Faith. These were plugged into an Excel file. I then added some of the best of the contemporary hymns and worship songs from the last 50 years or so. One important step here is that I plugged in four themes related to the text of each song. That way, when I have a theme in mind, I can do a quick word search for something like “power” or “Savior” or “Christmas” (on Mac, try command+f; on Windows, ctrl+f).

My quest was to narrow down the very best songs that our church sings to about 100. That might need to be a little higher since we have a collection of 157 very good hymns and worship songs. Now, it’s important to recognize that there are occasions when you might just sing a song for a season and leave it off the “canon.” Likewise, a canon shouldn’t be seen as a barrier to what you can sing. More so, it’s a curated list of what is best for your church to sing, knowing that the front door is open for new additions, while the back door is also unlocked for letting songs be left behind.

With all that being said, below you will find a copy of my compiled Hymn Canon (with a topical index) . I would love to hear your thoughts and suggestions for other strategies for music ministry administration!

100-hymn-canonDownload

Running With Horses (Jeremiah 12:5)

This past weekend, my church had our annual Fall Festival, where we ministered to hundreds of people in the community. For several years now, I’ve worked a shift overseeing the “ninja warrior” course. The big draw for kids is to compete in a timed obstacle course and hopefully break the overall record. Some kids attempted the course over ten times, and while I was at the course, the record got broken at least a few times. Some of those kids were fast! But not nearly as fast as, say, a horse. Now, that might seem like an odd comparison, but it takes our attention to the book of Jeremiah, which has quite the vivid and applicable illustration.

In Jeremiah 12, the prophet is wrestling with the difficult truths about God’s correction of His people. It’s as if Jeremiah’s saying, “God, I know you are righteous, even when I complain to you. But there’s a thing I need to talk to you about.” And that “thing” is, why God seem to let the wicked prosper? God’s response, however, is quite eye-opening: “If you have raced with runners [or “footmen”] and they have worn you out, how can you compete with horses?” (vs. 5 CSB)

At that point in Jeremiah’s life, no doubt he was engaged in some serious battles. But what he failed to see was the fact that his difficulties could actually be a lot worse. To use the analogy, Jeremiah was “running with footmen.” But there would come a time when he would have to “run with horses.” At the time, Judah was still an independent nation, but Babylon’s reign over Judah was impending. The horses would soon gallop in.

This counsel to Jeremiah reminds me of the importance of having the right perspective with difficulties. Perhaps you’ve gone to the doctor with considerable pain. Your doctor probably asked, “On a scale of 1-10, how bad is the pain?” For someone without a lot of experience with pain, it’s easy to shout, “It’s a 10!” But later on, after enduring even worse pains, you might look back and think, “Actually, that other one was about a 7.” Jeremiah was thinking something along the lines of this: “Life right now is a 10/10 on a scale of life being hard.” But in reality, it was probably just a 7. He was running with footmen, not with horses.

God does address Jeremiah’s concerns in the rest of the passage, however. He will institute ultimate justice upon the world and shed His compassion on His faithful remnant. But in the meantime, Jeremiah would endure situations when he would be running with footmen, but sometimes he would even have to “run with horses.”

As you consider what hardships you are going through right now, have you stopped to consider, “Am I running with footmen or am I running with horses?” To be clear, you very well may be running with horses. And when that’s the case, it’s a reminder of how deeply we depend upon God for His daily grace. His grace is sufficient for us, even when we are weak, even when we are running with horses (2 Corinthians 12:9).