The purpose of this research was to determine the characteristics described in worship leader job descriptions in the Southern Baptist Convention (SBC) and examine the correspondence of these characteristics with worship leadership degree programs at Southern Baptist-affiliated colleges and universities. The researcher collected worship leader job descriptions from the website of the Southern Baptist Convention and conducted software-based content analysis to identify the knowledge, skills, abilities, and other characteristics (KSAOs) found within. Forty-four KSAOs were identified on variety of musical, spiritual, leadership, and interpersonal topics. The researcher then collected the course descriptions from undergraduate worship studies and sacred music programs accredited by the National Association of Schools of Music (NASM) at twenty-two SBC colleges and universities and analyzed them for the presence of the KSAOs identified in the first phase of the study. The primary KSAOs identified in the job descriptions in the study were "lead corporate worship publicly," "people skills and teamwork with staff," "leadership skills," "management and administrative skills," "plan worship services," "lead or oversee choir," "lead vocalists," "lead worship band," "oversee worship technology," and "conducting skill." The primary KSAOs identified in course descriptions were "formal musicianship (music theory, aural skills, arranging)," "play an instrument (keyboard or guitar)," "general biblical and theological knowledge," "knowledge of philosophy and history of church music," "personal vocal skill," "conducting skill," "oversee worship technology," "lead or oversee choir," "theology of worship," and "plan worship services." Two statistical tests were employed to compare the ranking of KSAOs in job descriptions and course descriptions. While a Spearman rank correlation test indicated a statistically significant correlation between the ranking of KSAOs in job descriptions and course descriptions, these findings could not be replicated with a Kendall correlation. The study provides a summary of worship leader training in the SBC since the denomination's 1845 founding, the development of contemporary worship from the Jesus movement to the present, biblical requirements for the leadership of public worship, and an overview of contemporary evangelical definitions of the worship leader’s role. The research concludes with suggested improvements for worship leader and worship pastor training and development, especially in the SBC.

In his article titled “Why Pastors Should Be Learned in Worship and Music” in volume one of Artistic Theologian, Kevin T. Bauder offered nine propositions outlining the necessity of musical and doxological training for pastors. The present work serves as a companion piece to Bauder’s thoughtful rationale and seeks to offer a similar argument for the theological training of worship leaders and church musicians. My observations and insights emerge from more than fifteen years of worship leadership in the local church and nearly a decade of graduate theological training. Whereas Bauder proposes the immense benefit of musical and worship instruction for a pastor without deeming it a necessity, it is my belief that a worship leader cannot possibly hope to have a long-term ministry that guides a congregation in worship informed by biblical principles, provides a vehicle for spiritual formation, and serves as a consistent Gospel witness without some level of theological training. The essential nature of theological training for the worship leader finds support from the witness of Scripture, the nature of worship itself, the structure and content of worship, the pastoral role of the worship leader, and the example of hundreds of years of Christian history.

The Evolving Theological Emphasis of Hillsong Worship (1996–2007)

The presence of at least two prominent streams of church music within the DRC is evident – this is also true of most other Protestant and Reformed churches. There is tension between the ‘old music’ and the ‘new music’; traditional church music and contemporary church music; the official repertoire of church music and the utilized repertoire of songs. Liturgical singing often includes various free songs (songs outside the official hymnal). Songs from various traditions are cut and pasted or copied and merged into liturgy through a process of bricolage. Within bricolage liturgy there is a growing tendency towards bricolage liturgical singing. A brief overview of the history of church music illustrates the complexities regarding church music. The official song of the temple was often complimented by the ecstatic song of individuals. The more formal and official song of the church often stood in contrast to the song and music that were played and sung in houses and elsewhere. Christian believers in different eras expressed themselves in different forms and genres of music. The Bible does not support a blueprint for church music. There is no Biblical church music, mainly because no ‘melodies’ could be preserved (cf. Mowinckel 2004:9). The latter is further complicated by the culture-bound nature of Biblical music and songs. The Biblical data mostly provides snapshots of instances where God’s people utilized music and singing in their interaction with the Almighty and covenantal God. Certain principles and guidelines for church music could be drawn from these, although the danger of fundamentalism, relativism and subjectivism remains. A study of liturgy illustrates the important role of music and singing within the dialogue of the liturgy. Recent studies emphasize that church music could function as a ritual symbol within a specific cultural or sub-cultural community. As such church music is closely related to the culture (or sub-culture) of a given community and can never be evaluated apart from that culture. Within a postmodern culture, church music will be greatly influenced and coloured by the values and attitudes of postmodernism. The latter have major implications for musical styles, genres, repertoires and the sanctification of church music. Within postmodernism the borders between sacred and secular are not so clear, neither between sacred (liturgical) music and secular music. Within Western culture and postmodernism there is a growing need for an inculturated and an inter-culturated song, expressing the smaller narrative(s) of the local congregation in idioms, language, metaphors and styles true to the local culture. Church music is closely related to the spirituality of the local congregation. The dominant type of spirituality will necessarily have a sound influence on the musical genres, accompaniments, styles and repertoire of the local congregation. The growing phenomenon of popular spirituality has definite implications for church music. At least three circles of spiritualities must find expression in the song of the local congregation, namely an ecumenical spirituality, a denominational spirituality and a congregational spirituality. Where the official song (Liedboek van die Kerk) gives expression to the denominational or Reformed spirituality as well as the meta-narrative, the free song often gives expression to the congregational spirituality as well as the smaller narrative. It is argued that the freely chosen song is an important means of expressing the spirituality of the local congregation (culture). In this sense, it does not threaten the official church song but compliments it. These two could stand in a positive and creative tension. Regarding liturgical singing, the DRC is presently moving from a societas through a phase of communitas to a new societas. It is impossible to predict the outcome of this process. As Burger (1995:31) indicates, a communitas-phase releases a lot of new energy that could be of great value to the church. Church music, as folk music and cultural music, will have to be faithful to the culture and spirituality of God’s people living in the twenty first century within a given context. The age-old tradition must continue hand in hand with a new song. Vos (2009:5) summarizes accurately: “However, each generation of believers must interpret the ancient sources and traditions of the Church anew, within the demands of their time, without being unfaithful to the traditions in which a definitive liturgy exists”.

2000

The goal of this project was to explore the unity of the worship of God and missions under the perspective that worship is the goal, the motivation and the means of missions.

1998

I co-authored this book many years ago with Dr. Paul Van Buren who then worked for the General Board of Higher Education and Ministry of the UMC. Because people still ask me about this book from time to time I decided to help people find it a bit more easily by posting a .pdf copy of it here. Below is the foreword for the book written by Deacon Jimmy Carr. From the moment the 1996 General Conference of The United Methodist Church reordered its ministry and adopted the new Order of Deacon, there has been much speculation on the meaning of the new Order, how it should be developed, and what difference it should make. (Some saw no reason for the new Order or could not grasp the reason for such an Order, and others thought they knew all the answers and have judged the establishment of the deacon on their understandings.) The Section of Deacons and Diaconal Ministries in the Division of Ordained Ministry has the responsibility of resourcing the church in the establishment of the deacon and was very conscious of these varied responses to the new Order. They decided that an appropriate way to assist the church would be to develop a vision statement and then lead toward that vision. After much study and struggle, the following vision statement was adopted as a work in progress. The ministry of the deacon (diaconate) distinctively embodies and gives leadership to servant ministry of compassion, mercy, and justice. Laity and clergy are transformed through worship which connects faith and daily life so that the people of God serve a hurting world as faithful disciples. The section was aware that if the new Order of Deacon was to develop appropriately, enhanced understandings of how the Order connected to church traditions were needed. Much study, work, and reflection on the purpose and work of the deacon must take place. It was realized that one of the most important groups of teachers would be the present ordained deacons in full connection. Their work and the fact that each one is appointed to a local church makes them crucial as interpreters and teachers on the new order. The Deacon: Ministry Through Words of Faith and Acts of Love, is a resource for the deacon and for the church. It will assist with the dialogue and reflection on the Order and help the church be more effec- tive as a lay-centered, lay-led body that is missional at its very core. Carefully studied, the work will help the reader reflect on biblical images related to the ministry of the deacon. The relationship of worship and service, so distinctly linked to this new Order, is prominent in the scripture study. In addition, the authors have amplified the images with models from the lives and ministries of deacons at work today. Paul Van Buren and Ben Hartley have produced a superb work by providing insights on how the United Methodist deacon can relate to a world in need and provide a needed flexibility in ministry similar to that of the early days of Methodism on the frontier of the United States. I believe one of the most significant elements of this booklet is the scriptural visions of the deacon. The writers have effectively enhanced the church’s dialogue by sharing scriptures that reflect servant leader- ship. This book will be useful if deacons, elders, and all church leaders will study it for understandings that will shape the day-to-day work and rela- tionships of the deacon. That study and dialogue will assist the church in solidifying a paradigm of leadership. —Jimmy L. Carr, Associate General Secretary Division of Ordained Ministry Section of Deacons and Diaconal Ministries

The Holy Spirit in Ministry Study Guide, 2008

Academic Study Guide for a degree course on the Holy Spirit in Ministry. See Study Guides: https://renewaljournal.com/2018/08/27/study-guides/

The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that:

Name and degree of faculty adviser: Bruce Campbell Moyer, STD Date Completed: May 2011 Purpose of the Project This project seeks to create and develop a comprehensive prayer-based evangelism strategy to reignite the lifecycle in plateauing churches in Brazil. Through this project, pastors, church leaders, members and new members will be motivated and equipped to experience a better prayer life.