Today’s post is from Ben Blobaum, Program Director at the Inside Out Network in Chicago, IL.

Prisons are places where profound spiritual growth is occurring. In fact, many men and women in prison are thriving spiritually, their faith tested and forged in the crucible of incarceration. For those inmates who allow the experience to pierce their illusions of self-sufficiency, incarceration holds up a mirror, exposing one’s truest and deepest need: mercy. Many turn to Jesus with that explicit plea.

By its announcement of God’s mercy, the gospel of Jesus Christ sets the captives free. Paradoxically, some of the freest people I have ever met are currently locked in prison cells. Though physically confined, their hearts and spirits soar, weightless, into the unending expanse of the infinite God. Doxological worship is the natural expression of one who has been set free.

Who, having received of the riches of God’s grace, can keep from singing?

Worship is not only a response to freedom in Christ; it is a necessary condition for it, if freedom is to be sustained. Volunteers from local congregations can play a vital role in the life of the church “on the inside,” by leading even simple elements of worship, incorporating Scripture, prayer, and song. The principle aim is to develop a format that nearly anyone in your congregation is capable to lead. Musical instruments can be a nice touch, but they are optional (it’s easier to clear security without them anyway). Leading songs a cappella in call-and-response fashion is really quite effective, and, logistically efficient, as it eliminates the need for distribution of lyric sheets.

Many prisoners know both their deep need for mercy and the extravagant abundance of which they have received.

Experience and know-how are not essential (both will develop over time); the key imperative is a willing heart. Worship is our response (prayer and song) to God’s Word (Scripture). Music, especially, is uniquely able to invoke and elevate the human spirit, expressing what is beyond the reach of spoken words. Many prisoners know both their deep need for mercy and the extravagant abundance of which they have received. Should you have the privilege of participating in, or leading, worship with prisoners, just wait ‘til you hear them sing!

If you or others from your congregation are interested in the opportunity to lead worship in a correctional setting, or if you would like to learn more about prison ministry and visitation, please feel free to contact Ben Blobaum or Pastor Fred Nelson of Inside Out Network (ION). Inside Out Network is a congregation-based prison and re-entry ministry in Chicago that seeks to address the missed connection between “returning citizens” and the local church. Or, to connect with a prison ministry in your area, contact your synod office, or your local Prison Fellowship representative.

Today’s post is from John Michael Longworth, OEF, Pastor at Good Shepherd Lutheran in Rutland, VT.

Good Shepherd Lutheran Church is nestled in the heart of Vermont’s Green Mountains in the small city of Rutland. Just downhill from ski areas like Killington and Pico, and a short drive from beautiful glacial lakes and the southern reaches of Lake Champlain, this picturesque community is surrounded by forest, farms and an array of wildlife. I like to imagine that it’s not that different from the hilly region that Francis of Assisi called home when he was called to rejuvenate the Church.

We have the good fortune of having a beautiful sanctuary, with stained glass windows celebrating the creation story, and also a peaceful outdoor chapel with a hand cut stone altar. The back drop for this worship space is an awe inspiring vista of the western slope of the Green Mountains. For several years, this outdoor chapel has been used during the summer months for a festive alternative liturgy called “Saturday Night on the Hill”. This lively outdoor service has included folk & blues music, Taize with live accompaniment, and favorite songs from our Synod’s camp.

Four years ago, the local Episcopal priest was not available to offer the blessing of the animals at our county Humane Society shelter and I was invited to fill in. It was a real joy. However, the following year the responsibility went to the newly arrived rector. Our worship team decided to make use of our incredible setting and the exceptional foliage that is often present at the beginning of October to host one last Saturday Night on the Hill which included a blessing of the animals.

In addition to the fun that barks, meows and caws add to worship, this event is a great way each year to celebrate the stewardship of creation. At the same time, it is an opportunity to share about Francis of Assisi and the Order of Ecumenical Franciscans (www.oeffranciscans.org), to which I belong. Last year we expanded the celebration by hosting this worship jointly with our brothers and sisters of the Rutland United Methodist Church. Their pastor, The Rev. Hannah K. Rogers helped to lead the worship.

I firmly believe that our call to preach the Gospel extends beyond the people in our pews in a typical week. A blessing of the animals is a wonderful way to share love with our neighbors, the furred and feathered ones, and the loving families who bring them.

Today’s post is from Mike Woods, pastor at Prince of Peace in La Crescent, MN.

This summer we took out a couple of pews in the back of church, long wooden benches that are designed for fifty minute sitting sessions. We replaced the pews with coloring tables. They were an immediate hit. No signs were needed as to why the tables were there. Their presence just said WELCOME to a certain segment of the communion of saints.

One week later we heard Jesus’ story of this crazy farmer who threw seeds everywhere. A nine year old came to the communion table and with pride handed me her very accurate time lapse drawing of the life cycle of a seed that she wanted me to share with the congregation to make us all better people. I did.

The next week I was talking to a grown up about grown up things after church when I felt this tug my sleeve. The little one tugging was excited to show me something with such excitement that she forgot to wipe the ample supply of pumpkin bar off her hand so it now adorns my sleeve at the elbow.

She too needed to show what she had drawn during worship. We had heard Jesus’ story of the wheat and the weeds. I thought I was helpful when I said to consider that the kingdom of heaven like it is God’s holy ecosystem where weeds are necessary, like mosquitoes are necessary but in the end God knows what God is doing. Seemingly opposite things can co-exist in God’s church – sort of like Viking fans and Packer fans worshipping together.

Well she took all this in and produced a work of art that included a puppy, playing with a kitty, who was playing with a mouse who was playing with the puppy … a beloved community of play. She was probably five years old but a very good theologian. The stain would come out in the wash the next day but I am still thinking about that drawing.

That same morning I came face to face with a three year old artist and his interpreter (mom). I saw a series of colorful slashings on his eight and a half by eleven canvas. I was told the larger blue scribbles are the wheat. The contrasting green slashes are the weeds. Both sets of plants seemed to be thriving. Yup, I thought, the wheat was good seed, unimpeded by weeds. God will use the wheat to make blue bread and the green weeds God can bundle up to build the fire to bake the bread.

When I asked about the bonus picture on the back of the paper of a rhinoceros and its horn and a wheel. The interpreter just shrugged her shoulders.

I like the piece on my door where a five year old wrote: “You are God’s light” from the bottom of her paper up, so that the word “light” was like a crescendo on top of the pile of letters. It does make sense if you think about it.

Speaking of light – another five year old showed me her drawing of red clouds, a yellow sun, green grass and two stick people with skinny arms touching one another and a beam of yellow glowing between those arms. What is this yellow here I asked. She looked at me with all the confidence in the world and said, “That’s friendship!” Is not friendship the stuff of light, and necessary for life as yellow sunlight?

Then there is the toddler who makes her own kind of music every time the congregation sings a hymn. She grabs a songbook like everyone else but she only knows one song so far in her short life. So with conviction and gusto she belts out Twinkle, Twinkle Little Star every single time! Last Sunday for our last song the whole congregation, a couple hundred strong, sang in one voice, Twinkle, Twinkle Little Star … because her daddy is serving in the military in Saudi Arabia and he wanted to let his daughter know it’s okay to sing her own song.

Because when churches use the word “we,” we always mean one more.

Today’s post from Craig Mueller, pastor at Holy Trinity in Chicago, IL.

With cremation growing more common, so are memorial services. For many people today, having a body present for a funeral is considered unnecessary. Families may want some time with the body of the deceased immediately after death, but then they want the body taken away so they don’t have to deal with it anymore.

Most people today feel that the “soul” is the essence of a person, making the body of no significance after death. Yet the bodies of the faithful are washed in baptism. Bodies receive the laying on of hands at confirmation and anointing with oil in rites of healing. And most importantly, the eucharist is a meal which involves bodily eating and drinking.

I sense an absence when at a memorial liturgy that has neither the body or the ashes of the deceased present. To say the words of commendation—“Into your hands, O merciful Savior, we commend your servant, Jane”—to the air suggests that it is a soul, not an embodied person that we are commending to God.

I would highly recommend a significant book on funeral practices by Thomas Long: Accompany Them With Singing: The Christian Funeral (Louisville: Westminster John Knox Press, 2009). Long acknowledges there are plenty of situations in which a body, coffin, or ashes cannot be present for a memorial liturgy and that Christians can certainly “raise the resurrection song,” but questions this as the new norm. Despite a biblical anthropology that does not divide body and soul, Long wonders whether a body seems of lesser importance at a funeral because “we esteem the spirituality of the mind over the materialism of the body.”

Even though we talk about the body as a “shell,” we go to great lengths to recover a body or even some of the remains when someone is lost at sea or crushed in the World Trade Center disaster, for example. By paying attention to these deep human responses to death we might rethink why the presence of a body, or at least the ashes from cremation, should be present at a Christian funeral or memorial service (Long, pp. 33-44).

Though a pastoral case for the presence of the body at worship is going against the grain of societal practice, I urge religious leaders to have these important conversations: not necessarily when a family has already decided what they want to do following the death of a loved one, but in less anxious contexts such as sermons, classes, and other congregational settings. For example, I would encourage a family to have the ashes of the deceased present at a funeral—perhaps along with photographs—to emphasize the importance of the body of their loved one.

Pastor Mueller’s recently released book, Any Body There? Worship and Being Human in a Digital Age, includes further reflection on the importance of the body in worship. For further resources on funeral planning, see the newly released In Sure and Certain Hope: A Funeral Sourcebook.

Today’s post is from Paul Vasile, Executive Director of Music that Makes Community.

For over ten years Music That Makes Community has hosted workshops around the United States and Canada inviting participants to experience the power of paperless singing. The work started with a question and a challenge: how could we invite worshippers to participate in liturgy without hymnals, bulletins, or screens? How might clergy and musicians develop the skills – non-verbal communication, modeling and imitation, focused listening – to lead song (and liturgy) with sensitivity and care? And without minimizing the richness and depth of musical experiences mediated through paper, how could singing ‘by heart’ strengthen community and invite the participation of reluctant or disenfranchised singers?

A central piece of our work has been finding and creating repertoire that lends itself to paperless singing. Looking to ancient sources, songs and song forms used in cultures where communal singing is the norm, as well as a talented group of living composers, MMC has been developing a body of song for use in liturgy and community life. Singing in Community published by Augsburg Fortress in July 2017 is our newest compilation, with 50+ songs drawn from our first collection, Music By Heart, global songs, and new material written by our workshop facilitators and participants.

There are gathering songs, prayer songs in several languages, Eucharistic responses, songs for distribution, and table graces, as well as tunes and texts well-suited to ecumenical and interfaith gatherings. The range of musical styles is intentionally eclectic and broad, and we encourage congregations to discover the songs best serve their worship context and needs. Introductory essays give helpful guidance in leading and introducing paperless song to your community.

We invite you to pick up a copy of ‘Singing in Community,’ find additional resources and repertoire on our website,  or join us for an upcoming workshop and experience our work firsthand!