Praise, Prayer and Praxis

Ecumenical Review, The, April, 2001 by Myra Blyth

Given this scenario, the importance given within the ecumenical movement to acknowledging and affirming indigenous culture and music cannot be overstressed. World church music, as it is called, is increasingly known and used in local congregations. This invites Worshipping communities to share in music and songs which originate from diverse cultures. Such music opens people's eyes to the relationship of context and culture to faith. The stories behind each song, and the rhythm and sound of those who originally sing the song, need to be carefully passed on ... or, as has happened too often to the spirituals of the black slaves, the cries of God's people will be anaesthetized into the sweet, four-part harmonies of a comfortable church music group.

The nature of the God whom we meet in contemporary songs and in liturgical chants of the world church is unique to the culture and context in which they are sung. By sharing these across traditions and countries we invite each other to expand our faith and horizons in the God who made us and nurtures us. When as churches in fellowship around the world we share and receive music, so we share not only rhythm and sounds but also context and story. Part of our intercession and lamentation is to "sing with" those whose song we borrow. The tragedy is forgetting where a song comes from, for a song separated from its source loses its soul.

When it comes to considering the contribution of ecumenical songs and liturgical chants to the task of overcoming violence, the value of pursuing and promoting indigenous music is immediately obvious. Songs born out of community are much more likely to engage with the issues of poverty and wealth, violence and hatred. Songs of struggle, sacrifice, generosity, celebration, inclusion and exclusion emerge naturally in communities, and these songs can become for others a vehicle through which to connect, in song and prayer, with the rich and the raw edges of life.

Being together

Second only to music, the activity of being together was identified by the churches interviewed as an important element in worship. Significantly this activity is seen most consistently across the seven congregations to relate to issues of poverty and wealth because, as they described it, "they are looking out for the well being of each other and of the community".

Clearly people are made for community so it is natural that they enjoy each other's company, and express their need for relationship. They find that being together in worship brings comfort and consolation, laughter and energy, as well as leads to opportunities to share and to serve. For some people being together is a mere by-product of worship, but for others the context and content of worship are not to be separated. It is in the God-given context of worship that relationships both with God and other human beings can discover new depths and take on new life.

Being together in worship is about appreciating God, who is on the one hand unknowable, ineffable, untouchable and immortal and, on the other hand, is incarnate alongside us and in us.