LETTING the Bible Breathe
The first part of the series on using the bible in worship
It is easy to forget that the bible is a collection of different books, written at different times, encompassing many styles of writing and different types of literature (to say nothing of revealing a broad range of imaginative and vastly different ways in which God communicates with humanity).
Types of literature
To illustrate …
Type Obvious example
History Exodus
Law 10 commandments, Leviticus
Poetry Psalms, Song of Songs
Songs Magnificat, Psalms
Letters Paul’s writings
Dialogues/conversations All through Gospels & OT
Sermons On the mount (Matthew)
Prophecy Jeremiah, Hosea, Ezekiel etc.
Parables Good Samaritan, Pharisee & Tax collector
Wise sayings Proverbs
Just as we would not read all "secular" literature similarly, there is also a sense in which we should treat with respect the various styles of writing in the bible, by reading / communicating them in a particular way appropriate to their ‘genre’.
Conversations sometimes require more than one voice to make sense of an encounter and the interplay between the characters. Poetry requires rhythm and repetition to release its full creativity. Law requires intense scrutiny of every word and phrase, to understand its application and implication in the life of the reader & society for which it is written. Metaphor, parables and allegory require imagination to discover what reality, truth or person is being alluded to. Letters require background knowledge of the situations being referred to.
If this is true, then it has implications for the way in which we convincingly present and communicate scripture to people in our churches. One person reading everything monotone from a lectern seldom engages. This is particularly true, given societal changes. It is no longer possible to assume children or adults have any prior biblical knowledge.
Some suggestions
Certain passages are better read using more than one voice, others lend themselves to the use of music to break up long texts, which are full of concepts, imagery or themes. Some passages are better communicated by one voice, but suggest symbols or visual objects to enable the listeners to concentrate and focus.
For example, try reading The Temptations in Matthew Ch 4 as a conversation, which it is. Use three voices - Narrator, Jesus and the devil, at different points in the church, as suggested by text (e.g. alter/communion table, pulpit and door/balcony). If feeling adventurous, split the three conversations with a sung KYRIE or Lord have mercy after each time that Jesus refuses the devil. This reading of the temptations leads very well into a reflection or conversation and prayers of a contemporary nature.
What other passages might benefit from a similar approach?
Some passages lend themselves to some kind of visual representation. For example, John’s gospel Ch 1 - may be represented by the placing of a bible, a candle and a cross when verses are read about the Word being present, light to humankind, and the word becoming flesh and humans not recognising him.
What other passages might benefit from a similar approach?
All this is not to detract from the power of God’s Word, rather, to liberate the bible from a strait jacket of over-intellectualism, which disables people from bringing themselves and their experiences to the texts. Moreover, by utilising a variety of methods, we can enable different people to engage with scripture in different and appropriate ways.
Further reflection and development might result in the writing of small meditations or reflections on bible characters or stories, or even exploring the contemporary context in which the stories might be told.
Regardless of whether the reading is by one voice or many, with symbols and music, or without, it is VITAL that people are well prepared and rehearsed. That which we do not comfortably carry inside us cannot be convincingly communicated to other people. Preparation is a sign of the seriousness of our intention.
For further Wild Goose resources, see:
CLOTH FOR THE CRADLE Readings and liturgical resources for Advent & Christmas
STAGES ON THE WAY Readings and liturgical resources for Lent and Easter
HE WAS IN THE WORLD Meditations for congregations
EH, JESUS? YES, PETER. Conversations from biblical texts
Wild Goose Resources
PROCLAIMING the Word
The second part of the series on using the Bible in worship.
There are some vital, basic questions:
What is the place of reading the Bible in church?
- Is it really the priest or ministers job?
- Is it a chore which the elders or readers have to do?
- Is it only those with elocuted voices who should do it?
Why do we read the Bible in church?
- Because it is a tradition?
- Because it says in the service book we should?
Is it less important than the hymns and sermon?
- Does God in some way speak the Word when it is read?
Do not proceed before reflecting on these. If through our reading of the Bible in church we are proclaiming the Word of God, then this comes with some responsibility.
Through that Word, God addresses us. It is the property of all the people, and should, in many senses, be more important than the hymns or the sermon, which can at best comment on what God has spoken. They cannot replace or be substitutes for Gods Word. So it falls on us to communicate Gods Word convincingly, because we believe it is of value and important. This being true, we are engaging in public proclamation, a privilege and an activity for the benefit of the listening public. There is no loss of face in ensuring it is done to the best of our ability. At least three types of preparation are necessary:
- Advance personal preparation
- Familiarisation with the text
- Practicalities in situ
These hold true for lay and ordained alike.
Advance personal preparation
What we do not carry within ourselves can never be communicated to others:
- Do I, as the reader understand this passage?
- What else is being read and do the other passages relate to each other?
- Are their verses whose meaning is vague to me?
- Is there a book which will help me understand?
It is not important that the reader believes every single word intellectually, and certainly not that the reader feels every motion expressed. BUT the readers should believe that the Word is important for the comfort or disturbance of those who hear it.
Familiarisation with the text
It is important that the reader feels physically familiar with the text on the page:
- Read the passage out loud several times, until the words and intonation feel right in your mouth.
- Decide where there should be pauses,
- Notice when you might run out of breath,
- Identify any words that should be emphasised.
Therefore if need be, photocopy the passage, enlarge the print or re-type it to help phrasing and breathing. Then put your copy in the lectern/ ambo at the appropriate place in the Bible or lectionary.
Practicalities in situ
It is of supreme importance that all readers have at least one opportunity of rehearsing the passage in the place where it will be read.
- What does it feel like to stand at the lectern/ ambo?
- When will I move there and back?
- How loudly should I speak?
- How slowly should I speak?
- How do I introduce and end the passage?
This is not just to be familiar with the acoustic - which may change depending on heat and number of people present - but to feel comfortable with your body in the location. It allows you to see whether or not there is a microphone and how it switches off and on.
It lets you discover whether the book rest could be raised or lowered so that you can see the congregation. It helps you plan where to sit and what is your route to the reading place.
Some churches favour people walking to the lectern during the preceeding hymn, others may not want, for example the Gloria ruined by someone walking across the front (especially if it is sung by a choir).
Different traditions have different ways of introducing and ending the scripture readings. A silence may follow. The reader may be in charge of the silence, and should stand at the lectern intentionally until sufficient time has passed to let people inwardly accept that this is Gods Word.
Here are some hints gleaned from the experience of workshop participants....
- Pray beforehand that this will be a time when God uses your voice to communicate Gods Word.
- Do not be ashamed or embarrassed about reading.
- Carry yourself confidently and speak, not with a phoney accent, but using your normal voice.
- Generally speaking, read at half your normal speed... even if there is a microphone - if you read at normal speech speed, you do not have the presence of mind or the breath to project your voice to the back of the church.
- Take time to look up and out at the congregation as you read. You never give an important message to someone with your eyes averted from their face.
- Ask someone to reflect with you on how you read, whether it was audible and intelligible.
- Discover whether you have any distracting habits of which you are unaware which need attended to...
mumbling the first line, dropping your voice at the end of each sentence, hurrying through The Word of
the Lord at the end of the reading, clearing your throat excessively, scratching your head, etc.
Considering the content: further reflections
1) What might be an appropriate way to lead into or follow these texts?
a)Is a brief sentence of background required?
- e.g. Lamentations Ch. 2: 10-16,
"The painful poetry of people whose cities and towns were destroyed."
- e.g. Psalm 12,
"A prayer for help in times of desperation"
b) Both of the above evoke contemporary situations. Should the congregations respond "Thanks be to God?"
What else might be effective?
Or does the passage need any amendment?
- e.g. Mark Ch.10: 1-9,
which uses pronouns but never actually names the person being referred to.
It would make more sense to initially substitute the persons name, rather than lose the congregation in a guessing game on the subject of the story.
Attention to such preparation is a confirmation of the seriousness of our intent, a confirmation of our desire for the people of God to hear... and be transformed.
All material is © WGRG, Iona Community, Glasgow
