Wayne Arnason and Kathleen Rolenz, co-ministers at West Shore Unitarian Universalist Church near Cleveland, Ohio, embarked on an eighteen-month sabbatical road trip in search of the cutting edge of innovation in worship culture. They attended services and interviewed worship leaders at thirty congregations of diverse sizes and traditions. This book--the result of their research--is a challenge to all Unitarian Universalists who care about the services in which they participate. A guidebook for revitalizing our worship life, Worship that Works provides practical, specific advice to improve the key elements of the service and increase the spiritual resonance of worship through symbols, music, cultural sensitivity, inclusion and more. Includes a critique of UU worship as a central spiritual practice and offers tips gleaned from the authors' visits to thirty transformative worship services from a variety of religious traditions, four of which are described in detail.
An excellent book for clergy and worship committees to study, "Worship That Works" explores the experience, theory and traditions of worship in Unitarian Universalism with some helpful comparison to worship in other traditions. The first part of the book describes experiences and articulates theory; the last part offers practical tips for leading worship. The authors have definite views about worship and do not shrink from asking challenging questions and critiquing widespread (but often unsatisfactory) Unitarian Universalist practices. They both affirm and critique the Unitarian Universalist worship heritage.
One opinion of the authors calls for a response: their critique of the "first Source" in the 1985 UUA statement of Principles ("direct experience of that transcending mystery and wonder, affirmed in all cultures, which moves us to a renewal of the spirit and an openness to the forces which create and uphold life"). They say that: "The emphasis on the individual in that first Source overwhelms all the other Sources we claim, which arise from collective rather than individual experience. When we view our worship life primarily through the lens of the first Source, minimizing the influence of historic traditions and their liturgical expression, we risk treating worship as thinly disguised self-improvement." (p. 21) The text does not support their assertion. There is nothing to say that "direct experience" is not shared, is not in fact what they recommend: worship as a shared spiritual practice that can create moments of transcendence. It is the shared element of "direct experience" that relates and binds historic traditions together. Properly understood, the "first Souce" supports, rather than undercuts, their thesis.
Their misreading of the "Sources" is understandable. The seven "Principles" in the UUA statement do move from the individual to the collective and cosmic. It is easy to eisegete parallel movement into the "Sources." But the arrangement of the "Sources" does not parallel that of the "Principles."
This misreading, though serious enough to note, does not seriously blemish this fine book or its usefulness. Every minister and worship committee serious about growing and deepening their understanding and practices of worship would benefit from it.
I read this book as part of training for being a worship associate. I think it was useful. I have changed how I work as a worship associate, at least some. Also, Wayne Arnason and Kathleen Rolenz attended discussed quite a few of the services they attended and that provided insight into what is possible.
Although I wouldn't have read this book if it weren't an assignment for the Worship Associates program at my UU church, I'm glad now that I've read it. The authors visited a number of worship services across the country and compiled data and their impressions, as well as useful tips. The book was well organized, and includes a list of additional resources in the back.