CONTEMPORA

RY WORSHIP
DEFINING FEATURES OF
CONTEMPORARY WORSHIP
Contemporary worship has its detractors and defenders. But what is
it exactly? Swee Hong Lim and Lester Ruth have written a history of
the phenomenon, which emerged among independent and
Pentecostal churches in the 1970s and 1980s and was later
labeled “contemporary worship” when it was adopted by Mainline
Protestant churches after the mid-1990s. They identify at least four
qualities that distinguish this style of worship.
1. MUSIC
An innovative use of music is a key quality of contemporary
worship. Composers rely on styles drawn from current types of
popular music, such as rock, jazz, and folk. Music leaders typically
seek to create a sense of flow by playing a set of songs back to
back without interruption. The personal, devotional tenor of much
contemporary music is unmistakable. 
 MUSIC
Majority of songs took the form of a prayer or expression of adoration, and
that prayer requests tended to be self-directed, with almost no intercession
for others.[3] This focus on the devotional fits as the “Pentecostal genetic
code” of contemporary worship as it emerged in the decades since 1980.
[4] Finally, another musical characteristic has been the tendency to place
the musicians, not the pastor, front and center in the worship space,
designating one musician as the “worship leader” who handles most of the
worship service apart from the sermon.
 MUSIC
On the side note…
As the music set ends, the worship leader, dressed informally in jeans and
no-tuck shirt, with a guitar strapped to his neck, offers an informal
greeting. His language seems informal and conversational, as if you had
encountered each other on the street.
 2. INFORMALITY
A strong preference for informality in dress, speech, and leadership style is another
key quality of contemporary worship. This worship trend emerged from the Calvary
Chapels, an association of independent churches serving beach communities in
California and the Vineyard Churches in California before spreading to independent
megachurches in the 1980s and Mainline Protestant churches in the 1990s.
Leaders are expected to adopt a dressed down appearance and a relaxed style, and
in some congregations, drinking and snacking may be encouraged. At The
Gathering, a rapidly growing United Methodist church in St. Louis, members stop in
the foyer for a cup of coffee to take with them into the sanctuary.
 3. RELEVANCE
Adapting worship to the people, rooted in a “sense of anxiety” about “inherited forms
of worship” is another feature of contemporary worship.[7]  Such concerns are not
new. In the mid-twentieth century, many churches began developing a strategy of
targeting youth through ministries that “meet them where they are.” [8] Later,
influential megachurches began targeting “seekers” without prior church experience.
At the same time, church growth advocates urged leaders to adapt worship times to
the “life rhythms of those one hoped to attract” by shifting from Sunday to days and
times more convenient to work schedules and family recreation time. In this view,
churches that use the lectionary and follow the Christian year are creating their own
“distinctive world” that unchurched people “cannot easily break into.” [9] This idea
undergirds the widespread use of the sermon series to shape the worship experience.
 4. TECHNOLOGY
Dependence on electronic technology is ubiquitous in contemporary
worship. This includes everything from amplified use of electric guitars,
keyboards, and drums to the employment of LED projectors and screens
for song lyrics and video clips to the live streaming of the service to remote
campuses. Jettisoning the hymnal in favor of projection allows worshipers
more freedom to be expressive, but it comes with its own irony: each
technological advance moves worship leaders toward a closer
management of time, and less spontaneity.
3 MAJOR
DIFFERENCES
BETWEEN
TRADITIONAL AND
CONTEMPORARY
PARTICIPATION
Traditional worship services, in my experience, tend to be more
platform driven. Services often have songs performed by a choir and
a soloist with a few congregational hymns inserted. In some churches
the average person in the pew might stand and participate for less
than 10 minutes in a given service. Everything else is listening. In a
contemporary service, congregational singing makes up the bulk of
worship. Depending on the length of the service, a worshipper might
spend 20-25 minutes in active involvement during the worship time.
FLOW
Most traditional services have a stop-and-start rhythm. Music is
broken up into segments sandwiched around prayers, welcome,
announcements, and other items. Contemporary services are
usually (though not exclusively) more fluid. There may be an
occasional break for a prayer or a word about a song from the
worship leader, but, for the most part, it’s just singing. It makes for
a different rhythm of worship.
FOCUS
Many traditional worship songs are “about” God. The words of the
hymns and anthems talk about the attributes and activities of God.
Contemporary worship songs are “to” God, that is they have the
worshipper addressing God directly. There are strengths and
weaknesses in both styles. Classic hymns do better a job of
teaching theology and worship songs do a better job of connecting
to God on an emotional level. Both are needed.
CHURCH AND
TECHNOLOGY
TECHNOLOGY
Technology is defined as “the use of science in industry,
engineering, etc., to invent useful things or to solve problems” or “a
machine, piece of equipment, method, etc., that is created by
technology.” The whole purpose of technology is to help create
solutions to problems and enhance life.
 TECHNOLOGY
One of the ways technology reaches into our lives is through its influence on
culture as a whole. Culture is the overarching theme that plays into
communities and the individual lives of people. Culture transcends the church
environment. Culture is “the way of life, especially the general customs and
beliefs, of a particular group of people at a particular time,” including “the way
of life of a particular people, esp. as shown in their ordinary behavior and
habits, their attitudes toward each other, and their moral and religious beliefs.”
As such particular groups with shared interests, with the same culture are the
basis for the formation of communities.
 CHURCH HISTORY AND
TECHNOLOGY
The use of digital technology has become standard in worship services. For decades now,
churches have played CDs and MP3 recordings in worship, to enhance music, dance, and drama
ministries, and to fill in when musicians are not available. Video clips and PowerPoint
presentations are used to help ministers drive home the sermonic focus, especially for those who
may be visual learners. They are also used to lend a contemporary feeling to worship, saving us
from using hymnbooks or worship bulletins. Services are recorded and made available on CD and
DVD for those who might want to view it again, and now, some churches are using digital
technology to live-stream their services. If you can’t get to the church, the church comes to you.
Many, if not most of us, would agree that the use of digital technology in worship has positive
aspects and results.
Other technologies that evolved during the recent past are the use of CD players, microphones,
PA systems, and other audio technologies.
 CHURCH HISTORY AND
TECHNOLOGY
- Printing Press 1450s
- Radio early 1900s
- Televangelist 1930s
- Sound System 1980s
- Audio to Audio Visual 1990’s and 2000’s
(overhead projectors, slide projectors, and advance instruments)
- Church Mgt Apps, Webcasting, Podcasting, websites 2000s
 THEOLOGY AND
TECHNOLOGY
Alan G. Padgett in God Versus Technology? Science, Secularity, and the
Theology of Technology states, “Modern technology is a great blessing, but,
as many scholars have rightly remarked, it also creates serious problems.”
His worries stem from the idea that there is a risk that comes through use of
technology. Padgett wonders if once technology burrows its way into the
lives of everyone in the world and begins to dominate culture, will it ever be
able to become corralled and used for good? There is a risk that technology
could become secular by the definition that it is against or opposed to
religion. However, technology can stem from good.
 THEOLOGY AND
TECHNOLOGY
Graham Baker reviews a book by Paul C. Heidebrecht, Beyond the Cutting
Edge?:Yoder, Technology, and the Practices of the Church, and makes a comment
that, “Jesus did not ask what kind of world we want, or how we can get it, he asked
how we can recognize the new world that has already been born in our midst.”21 The
author of the book seemed to have taken a negative approach, but Heidebrecht
rebutted this idea. Heidebrecht went along with the thought that Jesus would want
Christians to identify the culture that they are in. According to Niebuhr there are
multiple viewpoints when it comes to how Christians should respond to culture. In
Niebuhr’s Christ and Culture there is an outline of multiple approaches to culture:
Christ against culture, Christ of culture, Christ above culture, Christ and culture in
paradox, and Christ as transformer of culture.
 THEOLOGY AND
TECHNOLOGY
Niebuhr writes of how Christians can choose different paths when it comes
to culture. Christians can be countercultural in a way that shows their lack of
support, be within culture but not of it, to be greater than what culture says
is okay, or to allow Christ’s influence to transform the culture they are in. In
this God and Christians are able to reclaim things for the kingdom of God.
 THEOLOGY AND
TECHNOLOGY
There is a misunderstanding when it comes to technology, however.
Technology and theology are not two completely remote ideas that are
against each other. Stephen Garner writes that God is present in all things,
this includes technology. Technology is seeking to transform reality and yet
God is still in it. This means that there is a theology in technology that has
yet to be understood. Garner calls for an openness in the church community
to begin discussing the effects of new technologies within the church
 THEOLOGY AND
TECHNOLOGY
Theology is the study of God. Whenever there is a discussion about God or
someone tries to read the Bible and come in closer relationship with the
Lord, they are in fact participating in a theological endeavor. One of the
misconceptions held in the academic Christian community is that online
theology is inferior to offline theology. The argument for both sides is valid in
one way or another, but the side for its inclusion is quite strong in its own
right.
 THEOLOGY AND
TECHNOLOGY
Online theology is not without its faults. Theology that is immediately
accessible can also be disastrous. Online theology can give someone with
bad theology a high platform. Someone can speak to the masses without
having the firm foundation that is needed. Those who sanction who is
reputable are unable to do so within the online format. The internet is ever-
expanding with new content, and with this comes the competitiveness to get
out new content faster without contemplation, thus giving way once again to
incomplete thoughts.
 LIVE STREAMING |ONLINE
CHURCHES | MEGACHURCH
MOVEMENT
The internet has created opportunities for the church to expand their reach
beyond the walls of the church building. Churches have the option to
livestream their services and hold online services for multi-site churches.
Some of these services are held on interactive websites to help enhance the
experience of worship and community. Some of these allow for discussions
among the different “congregants” of the online community. However, not all
parties are on board with the idea of online churches. The Protestant
churches in Germany have concerns about this new trend. They believe that
online churches are unable to properly celebrate the sacraments.
 LIVE STREAMING |ONLINE
CHURCHES | MEGACHURCH
MOVEMENT
As such “…it was argued that online congregations lack something compared to local
congregations, and should therefore be described as online communities rather than
congregations.”

A community is “a unified body of individuals.” Livestreamed services in of

themselves are communal. A group of individuals are gathered at the live service
and are unified under their goal to have fellowship, to grow spiritually, and to
worship the Lord. When livestreaming a service the individual is able to become part
of the whole of that ministry. The viewer thus virtually becomes a part of that
congregation and apart of the Body of Christ.
 LIVE STREAMING |ONLINE
CHURCHES | MEGACHURCH
MOVEMENT
Streamers not only become a part of the congregation that you are viewing
on whatever device is being used, but you can form new communities. There
is an opportunity to participate within home or anywhere in the worship, in
the communion, and the sermon of the church. Through the viability of social
media experiences livestreams are thus advanced.
 LIVE STREAMING |ONLINE
CHURCHES | MEGACHURCH
MOVEMENT
A congregation is a group of people assembled for religious worship. In other
words the only difference between a community and a congregation is the
specific purpose of gathering for worship. The Church is not the buildings
that its people meet in but the people themselves. In the days before
permanent meeting places for people to meet there were house churches
instead. People would meet wherever was available, the place was
unimportant. In the same way communities and congregations are able to
meet through the online resources.
 LIVE STREAMING |ONLINE
CHURCHES | MEGACHURCH
MOVEMENT
A congregation is a group of people assembled for religious worship. In other
words the only difference between a community and a congregation is the
specific purpose of gathering for worship. The Church is not the buildings
that its people meet in but the people themselves. In the days before
permanent meeting places for people to meet there were house churches
instead. People would meet wherever was available, the place was
unimportant. In the same way communities and congregations are able to
meet through the online resources.
 LIVE STREAMING |ONLINE
CHURCHES | MEGACHURCH
MOVEMENT
The megachurch movement is one of the alternatives to the multi-site
worship movement with the option for a hybrid of the two to be formed. The
Hillsong Church movement is an incremental trend setter for megachurches
everywhere. The Hillsong Church dabbles in almost every type of media
technology to help enhance their efficiency and ability to usher in the
presence of Christ. It could be said that they attribute their success and
growth to their pursuit of excellence in all areas, including media technology
such as audio, visual, and video
 LIVE STREAMING |ONLINE
CHURCHES | MEGACHURCH
MOVEMENT
Churches of this status typically utilize technologies in order to bridge the gap
between the audience and those on the stage and to create new ways for the
arts to be introduced. Set design is one of the areas that has become a key
part of today’s ministry environment and worship experience. The use of
sermon series has become commonplace in the church world. from the
largest megachurch to one of the smaller country churches, sermon series are
being utilized to attract attenders back week after week. Set design is part of
sermon series, it makes a series into an attractive event for people to visit.
One of the ways that technology has made a way for this is through lighting,
hazers, and
 LIVE STREAMING |ONLINE
CHURCHES | MEGACHURCH
MOVEMENT
Churches of this status typically utilize technologies in order to bridge the gap
between the audience and those on the stage and to create new ways for the arts to
be introduced. Set design is one of the areas that has become a key part of today’s
ministry environment and worship experience. The use of sermon series has become
commonplace in the church world. from the largest megachurch to one of the smaller
country churches, sermon series are being utilized to attract attenders back week
after week. Set design is part of sermon series, it makes a series into an attractive
event for people to visit. One of the ways that technology has made a way for this is
through lighting, hazers, and environmental projection. This makes for an ease in
creating transitions from worship through song to worship experienced in the
presentation of the word.
 CONCERNS ABOUT BECOMING A
SHOW
One of the greater concerns about this extensive adoption of technology is
that the Church will become exactly like the world. Most of the technologies
adopted were created and utilized first by the entertainment industry, thus it
is not out of reach to believe that issues could preside. With the
transformation of liturgical practices into new ones comes the danger of
losing them altogether. There is a danger in trying to add technology to
worship services in order to be applicable. One of the other theological
concerns about adding technology into the Church’s worship experience is
that worship could lose its spiritual aspect. With the use of production tools
the church runs the risk of overemphasizing this part of the experience.
 CONCERNS ABOUT BECOMING A
SHOW
Saddleback Church in the 90’s came to the conclusion of the “5-Second-
Rule” which states that there should be no more than five seconds without
anything happening on the stage. What started as good flow of time
changed into the idea of seamless flow throughout the entire service. When
we plan, we can run the risk of wanting to be out of church in the hour and
fifteen minute window that we neglect the importance of the Holy Spirit’s
input. Sometimes the lights are too much. Sometimes the music is too loud.
Sometimes we are too concerned on looking good that we forget the reason
why we do it.
 CONCERNS ABOUT BECOMING A
SHOW
Saddleback Church in the 90’s came to the conclusion of the “5-Second-
Rule” which states that there should be no more than five seconds without
anything happening on the stage. What started as good flow of time
changed into the idea of seamless flow throughout the entire service. When
we plan, we can run the risk of wanting to be out of church in the hour and
fifteen minute window that we neglect the importance of the Holy Spirit’s
input. Sometimes the lights are too much. Sometimes the music is too loud.
Sometimes we are too concerned on looking good that we forget the reason
why we do it.
 RESOURCES
IAlan G Padgett, “God versus Technology?: Science, Secularity, and the Theology of Technology,”Zygon 40, no. 3 (September 2005): 578,

Scott Swanson, “Fuller Integrates Theology, Technology.,” Christianity Today 41, no. 11 (October 6, 1997): 79,

Alfredo Vergel, “Using Technology for Ministry: Trends, Principles, and Applications,” Theological Librarianship 3, no. 2 (2010),

Stephen Garner, “Hacking with the Divine: A Metaphor for Theology-Technology Engagement,”

Colloquium 37, no. 2 (November 2005): 181–182,

44. Heidi A. Campbell and Michael W. DeLashmutt, “Studying Technology and Ecclesiology in Online

Multi-Site Worship.,”

44. Heidi A. Campbell and Michael W. DeLashmutt, “Studying Technology and Ecclesiology in Online

Multi-Site Worship.,” Journal of Contemporary Religion 29, no. 2 (May 2014): 274,