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How does worship relate to culture? How is worship in culture, but not of it? This video and accompanying Nairobi Statement on Worship and Culture explore four central principles for an open and discerning approach to culture.
An Open and Discerning Approach to Culture: #5 in a series on the "10 Core Convictions about Worship" from Calvin Worship Institute on Vimeo.
How does worship relate to culture? How is worship in culture, but not of it? The Lutheran World Federation's Study Team on Worship and Culture met in Nairobi in January of 1996 and produced the Nairobi Statement on Worship and Culture. The statement presents four central principles of the relationship between worship and culture:
1) Worship is transcultural (Worship has certain dynamics that are beyond culture).
2) Worship is contextual (Worship reflects local patterns of speech, dress, and other cultural characteristics).
3) Worship is counter-cultural (Worship resists the idolatries of a given culture).
4) Worship is cross-cultural (Worship reflects the fact that the body of Christ transcends time and space).
We have found that the most meaningful worship - and the wisest worshiping community - does not just choose one of these four as its defining principle, but instead is invigorated by the truth of all four.
Note how this statement nuances the model of being "in but not of" culture, and calls us to a more sophisticated understanding of worship's relationship to culture.
The complete text of the Nairobi Statement is posted at the Lutheran World Federation website. It was also published in Christian Worship: Unity in Cultural Diversity, ed. S. Anita Stauffer (Geneva: Lutheran World Federation, 1996).
We encourage worshipers and worship leaders to reflect on it as they consider the context and challenges of their culture, and answer God's call to worship within it and minister to it.
Related Resources
In this session Terry Wildman will share the vision, process, and outcomes of the First Nations Version (FNV) New Testament. Why was this translation needed? Who was involved in the translation? What were some of the cultural challenges faced by the translation council? What does it say about the translations done in Native languages in the past? How did the translation council decide on more than 185 key words and terms? What are some of the unique qualities of the FNV versus other English versions? How has the FNV affected the worship expressions of some Native believers? What is the future of the FNV?
How does one think about diversity as a Christian or as the church? How might working with and among—or even just thinking about—migrant neighbors contribute to our ecclesial identity? The language of catholicity allows us to imagine the unity of the church not in a monocultural way, but rather as a community inclusive of people of all languages and ethnicities. Migration and migrants today especially remind the church of its own catholic identity. How does the church's identity as a migrant church foster a healthy catholicity in the church's worship? This session will include the use of salsa music to invite participation in a more catholic way of life, asking what multicultural, cross cultural, and intercultural ways of being a church on the move might look like in worship.
As inhabitants of the modern age, we are deeply marked by skewed ways of thinking that thwart our humanness, our involvement with the world, and our spirituality. This is a philosophical tune-up that directly challenges and dispels modernity’s implicit philosophy. My philosophical proposals in my 2023 book Doorway to Artistry target the creative process, but they positively affect and bring healing to all arenas of life and work and worship. I pose that we as human persons are meant to live out a joyous “yes” to the real, and our involvement with the real takes the form of intimate encounter and communion. My approach reflects especially on God’s creative act and God’s created things. It taps epiphany, the redemptive encounter, and the Eucharist as paradigms for our knowing, our artistry, and all our everyday involvement with the world, so it should make us better at our stewardly dominion and voicing creation’s praise in worship.
In this session Terry Wildman will share the vision, process, and outcomes of the First Nations Version (FNV) New Testament. Why was this translation needed? Who was involved in the translation? What were some of the cultural challenges faced by the translation council? What does it say about the translations done in Native languages in the past? How did the translation council decide on more than 185 key words and terms? What are some of the unique qualities of the FNV versus other English versions? How has the FNV affected the worship expressions of some Native believers? What is the future of the FNV?
How does one think about diversity as a Christian or as the church? How might working with and among—or even just thinking about—migrant neighbors contribute to our ecclesial identity? The language of catholicity allows us to imagine the unity of the church not in a monocultural way, but rather as a community inclusive of people of all languages and ethnicities. Migration and migrants today especially remind the church of its own catholic identity. How does the church's identity as a migrant church foster a healthy catholicity in the church's worship? This session will include the use of salsa music to invite participation in a more catholic way of life, asking what multicultural, cross cultural, and intercultural ways of being a church on the move might look like in worship.
As inhabitants of the modern age, we are deeply marked by skewed ways of thinking that thwart our humanness, our involvement with the world, and our spirituality. This is a philosophical tune-up that directly challenges and dispels modernity’s implicit philosophy. My philosophical proposals in my 2023 book Doorway to Artistry target the creative process, but they positively affect and bring healing to all arenas of life and work and worship. I pose that we as human persons are meant to live out a joyous “yes” to the real, and our involvement with the real takes the form of intimate encounter and communion. My approach reflects especially on God’s creative act and God’s created things. It taps epiphany, the redemptive encounter, and the Eucharist as paradigms for our knowing, our artistry, and all our everyday involvement with the world, so it should make us better at our stewardly dominion and voicing creation’s praise in worship.
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