Notes on Participatory Worship and Diversity

Participatory Worship

• Historical contrast in worship styles in the U.S. about 50 years ago: Protestant services often lasted about an hour with 30–45 minutes of preaching; the laity’s participation was largely limited to singing 2–3 hymns and offering offerings, with people standing to sing but otherwise mostly seated.
• African American Protestant services often lasted 2–4 hours and featured highly participatory sermons in a call-and-response rhythm, with time to pray, come forward to kneel, sing, and attend to the Spirit.
• Catholic and Episcopal services emphasized weekly Eucharist, brief sermons, recitation of creeds, responses to the Great Thanksgiving, and varied postures (sitting, standing, kneeling, sign of the cross).
• Restlessness for fuller participation grew in all these traditions.
• Second Vatican Council (1962–65) sparked a liturgical renewal movement: awakening to the laity’s active role in worship and a shift toward a theology of the laos—the whole people of God—sharing a common baptismal vocation and corporate priestly role.
• New ecclesiology: church as the body of Christ living out faith; worship as the work of the whole people of God, not just clergy.
• New understandings influenced worship practices through New Testament study and early church documents (e.g., Paul’s description of the whole church bringing gifts for worship; Justin Martyr on the amen as the people’s assent to the prayer).
• Core idea: worship is guided by the Spirit and expressed through the Spirit’s gifts to all; laity participate in diverse ways, not merely as spectators.
• Forms of participation arise from these shifts in understanding and practice.

FORMS OF PARTICIPATION (CRITERIA FOR SHAPING WORSHIP)

• Craig Douglas Erickson identifies six forms of participation in participatory worship:
  1) lay leadership
  2) interiorized verbal participation
  3) silent engagement
  4) participation through the senses
  5) spontaneous involvement
  6) prophetic verbal participation
• Lay leadership refers to the spoken parts of worship (Scripture readings, prayers) and was one of the first changes in the renewal movement.
• The laos (the whole people of God) worships through shared leadership and engagement; leadership in worship is to enliven rather than entertain.
• These forms emerge from renewed theological understanding that liturgy is the work of the whole congregation, not only clergy, informed by New Testament texts (e.g., 1 Cor. 14:26) and early church practice.
• Example: Bethel-Bethany United Church of Christ in Milwaukee (pastor’s reflection starting in 1979) shows lay leadership in Scripture reading and planning via a worship committee.

GOALS AND MARKS OF PARTICIPATORY WORSHIP

• Participatory worship engages people in various modes (silent, spoken, moving, or still) and aims to be relevant to twenty-first-century Christians.
• It should be contextualized to address local concerns and utilize art forms appropriate to the context.
• It is empowering and empowering: worship is experienced as the people’s worship, not an audience’s performance by others.
• Anne Rowthorn emphasizes that authentic life in the community—pain, joy, suffering, ambiguity—must be transformed in liturgy and sent to transform the old world.
• Participatory worship is holistic: involves body, emotions, spirit, and mind.
• The worship should culminate in participation with God in the life of the world; worship shapes faith and affections and joins praise, lament, thanksgiving, and justice-oriented living.
• The Spirit’s work in liturgy should connect worship with daily life and ministries.
• It should sustain unity of the church and the life of the world, regardless of tradition or culture.

EMPOWERING PARTICIPATORY WORSHIP

• Forming a worship committee strengthens lay leadership and supports liturgical renewal:
  • Should include at least a pastor, a musical leader, and a Christian education leader; represent the church’s diversity (gender, ethnicity, age, length of membership).
  • Oversees planning for liturgical seasons and special occasions; may delegate Sundays/seasons to task groups.
  • Collects joys and concerns for intercessions; coordinates leadership (ushers, lay readers) and provides for Communion vessels and elements.
  • Plans in consultation with the church governing body; helps critique and refine ideas before and after implementation.
  • Can address long-term goals, evaluate current services, and consider new ideas.
• The committee serves as a nexus for communication and dialogue about worship.
• Learning by heart: develop a repertoire of prayers, creeds, and songs learned by heart; incorporate varied cultural songs with repetition to help diverse congregants learn them.
• Children and new members should be introduced to core prayers and songs; sessions should explain meanings and usage of worship aids (hymnals, books, bulletins, projected images).
• Silence as worship by heart: introduce silence gradually; connect it to a topic or day’s prayers; ensure leaders gauge participation and avoid rushing.
• Enhancing participation through the senses: coordinate nonverbal elements (liturgical dance, processions) with the day’s readings; integrate movement with liturgy.
• A powerful example: liturgical dance on Trinity Sunday illustrated the Trinity’s majesty, the descent of Jesus, and the Spirit’s unifying work without words.
• Permission and safety: cultivate a climate of freedom for spontaneous participation; provide guidelines that allow stand, kneel, or speak as Spirit leads while being mindful of disabilities.
• Practical guidelines: invite healing liturgies with flexible participation (e.g., receive anointing at the front or in seats); model spontaneous participation by leaders.
• Prophetic verbal participation: laity can help shape prayers of the people and contribute to sermons through small groups reflecting on Scripture and contemporary life; laity may preach, witness, and engage in mission.
• The overarching aim: all gifts are for building up the church, not for personal glory; 1 Cor. 14:26 stresses diverse gifts used for the common good.
• In summary, empowerment requires intentional cultivation of multiple channels of participation, recognizing that gifts vary and are exercised for communal building.

WORSHIPING WITH CHILDREN AND YOUTH

• Children are gifts who participate as full members of the liturgy; they bring spontaneity, wonder, and living concerns.
• Developmental approach to participation by age:
  • Birth–2 years: participate through presence, touch, etc.
  • 2–4 years: more movement possible; needs congregation to accommodate.
  • 6–10 years: crucial period for belonging; enjoy stories, images, concrete activities; concrete symbolism; can articulate faith insights.
  • 10–12 years: can engage more abstract symbolism while remaining concrete in understanding.
  • Older children and youth: can participate similarly to adults; may perform dramatic readings; strong imagination and narrative gifts.
• Messy Church (Lucy Moore and Jane Leadbetter): built around welcome, hands-on activities, and short gathered celebration with a meal; emphasizes staying with faith across generations; children and families worship together.
• The goal is to empower children’s participation, not trivialize worship; raising children among adults fosters a lifelong faith community.
• Strategies to empower children’s participation:
  • Use imagery and multi-sensory language; minimize reliance on print; integrate movement and action.
  • Preaching that connects to experiences of people across ages (1–100) to engage the whole congregation.
  • Abolish the exclusive “children’s sermon” in favor of inclusive worship and preaching.
  • When a children’s time is used, ensure content is age-appropriate, on eye level, and connected to the day’s readings.
• Resources: David Csinos and others advocate for ministries that connect children’s experiences with worship; recommended books include Faith Forward volumes and related works; other titles emphasize involving children in worship and family faith practices.
• Practical example: a church that invites children to sit with someone other than a parent to emphasize belonging; children participate with adults during communion; shared worship events like Holy Communion can include children.
• Key elements for empowering children: genuine welcome, teaching on worship, and making significant parts of worship accessible to children.
• The Church of Three Crosses (UCC/UM) described vivid moments of children’s participation and shared meals during Communion; children’s presence adds wonder and life to worship.
• Conclusion: Children belong in worship; their participation contributes to a living, intergenerational faith community.

WORSHIPING WITH ALL OUR DIFFERING ABILITIES

• The Spirit-inspired church welcomes Christians with disabilities and sees them as having diverse gifts to contribute to worship.
• The church should ensure worship is accessible to all, so every member can participate fully (Jan B. Robitscher emphasizes the body of Christ is not complete without everyone present).
• Accessibility considerations include:
  • Space for wheelchairs in pews and flexible seating; accessible restrooms and drinking fountains; ramps; elevators; ramps and chairlifts to enter the building.
  • Assistive listening devices and acoustics; clear sight lines for lip-reading; braille and large-print worship materials; welcoming guide dogs.
  • Verbal cues (names of leaders, when to sit/stand) and clear diction by leaders; sermons available in printed form where possible.
  • Accessible leadership spaces (choir loft, pulpit, ambo/lectern).
  • Communion practices: options for standing or kneeling, trays that are easy to handle; inclusive distribution.
  • The church must avoid stigmatizing any body and should ensure Eucharist remains a shared corporate act, not a solitary experience.
• The goal is full access so all can be vital and contributing members; individuals with disabilities should be fairly considered for ordained ministry.
• Planning beyond accessibility includes:
  • Silent engagement with good verbal/written cues; repeated prayers or familiar songs help those with limited sight or reading difficulties.
  • For those with dementia or Alzheimer's, familiar hymns can support participation.
  • Prophetic participation may involve calls to justice for persons with disabilities, including advocacy for accessibility and inclusive policies.
• A practical tool for worship planning includes a chart (Hospitality in Worship for Persons with Disabilities) outlining general practices and specific recommendations for mobility, visual, hearing, and other concerns (e.g., gluten-free options for Communion).
• A related emphasis is on educating leaders and ushers to offer a warm welcome and to help newcomers participate fully without stigma.
• The broader aim is to discern each member’s gifts and to empower all to serve, not just to accommodate limitations.

DIVERSE WORSHIP

• Christian worship has always been diverse, drawing on cultural expressions; grounding worship in people’s lives and cultural expressions is essential for authentic participation.
• Inculturation is a continual interaction between gospel and culture; worship should incarnate the Gospel in local contexts while shaping the culture of the reign of God.
• Anscar Chupungco’s five criteria for inculturated worship:
  1) Worshipers direct attention toward God; inculturated elements must facilitate praise and openness to the Spirit.
  2) The narrative of God’s ongoing relationship with humanity through time—especially Jesus’ life, death, and resurrection—pervades worship.
  3) Scripture images and narratives are central and connected to culture’s experiences and needs.
  4) Active participation is encouraged; locals participate in planning and leading.
  5) Symbols are meaningful; a culture’s perception of reality shapes worship.
• A supplementary criterion highlights justice, peace, and sharing in daily life—worship should speak to social and political contexts.
• Culture is defined as the dynamic pattern of language, symbols, rituals, attitudes, beliefs, and behaviors that express a group’s way of life; it is transmitted through language, objects, ritual, institutions, and art.
• Culture is not identical to ethnicity; North American congregations are often cross-cultural and diverse within and across ethnic lines.
• Four broad cultural groups are examined: African American, Korean, Latina/Latino, and White (with caveats about diversity within groups).
• The chapter also discusses cross-cultural and multi-ethnic/multi-racial worship practices, and cautions against caricature or over-generalization.
• The aim is to honor varied worship forms while serving the gospel and facilitating cross-cultural respect and understanding.

AFRICAN AMERICAN CHRISTIAN WORSHIP

• African American churches reflect diverse historical contexts (region, denominational histories, and social contexts).
• Historical roots: enslaved Christians sought freedom and life through the gospel; exodus and liberation themes shaped theology and worship; oral culture and the Free African Society (1787) influenced worship forms.
• Worship as a space of hope, dignity, and survival; community life and social change center stage in worship.
• Oral tradition preserved West African patterns: call-and-response, storytelling, rhythms, and improvisation; slaves were often denied literacy, so worship emphasized embodied, communal participation.
• Four types of congregational singing:
  a) African American chant (metered music; leader lines out; congregation repeats with rich melody)
  b) Spirituals (e.g., Swing Low, Sweet Chariot; Every Time I Hear the Spirit)
  c) Improvised songs from Euro-American gospel hymns with African American rhythms
  d) African American gospel (e.g., Tindley, Dorsey; later Smallwood, Crouch, Franklin, etc.)
• Singing is central; song, movement, and shouting are intertwined; Sunday is the chief day of rest, worship, celebration, and self-affirmation.
• Preaching and scripture remain important; preaching connects Hebrew/NT narratives to daily life, communicates hope, and challenges injustice; prophetic exhortation and transformation are expected.
• Performance elements include poetic language, vivid imagery, and an emphasis on truth-telling and hope in the face of oppression.
• Spontaneity and improvisation characterize African American worship; drama, ritual, and expression are welcomed; contemplative silence is also valued; there is a holistic integration of worship and life, justice and ritual.
• Overall: Black worship emphasizes freedom, communal spirit, openness to the Spirit, and a desire to transform society and personal life through God’s act in Jesus Christ.

KOREAN AND KOREAN AMERICAN WORSHIP

• Historical development: Late 19th century Christian mission influence from the U.S., U.K., Australia, and Canada; Western-style church buildings and hymnody were introduced; organs and translated hymns became common.
• Since the mid-20th century, Korean composers have created congregational songs in Korean musical styles; many Korean American churches retain traditional Korean liturgy alongside English-language contemporary services.
• Early morning prayer (4:30 a.m. or similar) is widespread; large gatherings (Myungsung Presbyterian Church in Seoul) emphasize concentrated daily devotion and obedience to God’s will.
• Tongsung kido (praying together aloud) is a distinctive practice in which worshipers pray aloud, passionately and often loudly, together as a spiritual form.
• Chussok (Korean harvest festival) is a culturally significant time; in some communities it’s observed with adaptation for Christian worship; Thanksgiving in Korea may align with Chusok rather than U.S. Thanksgiving.
• Distinctive Korean practices include a communal spirit, fervent public prayer, and body engagement in worship (bowing, raising hands, kneeling).
• Preaching is grounded in Scripture and delivered with passion; congregations expect robust preaching and strong musical participation; group singing often includes everyone’s participation—“everyone gathered has to sing at least one song.”
• Musical excellence is valued; Korean American worship emphasizes both tradition and contemporary forms, with high expectations for performance quality.
• Worship spaces in Korea and Korean American contexts reflect a blend of Western and Asian architectural elements; art and worship spaces are flourishing.

LATINA/LATINO WORSHIP

• Latino/Latina worship in North America is diverse, drawing from roots in Mexico, Puerto Rico, the Caribbean, Central America, Andean countries, and the U.S. born.
• Terminology: sometimes called Latino/Latina, Hispanic, or Spanish-speaking; generational differences shape worship and church life.
• Common characteristics across Latino/Latino worship:
  • Informal style, freedom of movement and expression, openness to the Spirit, and a communal sense.
  • Use of coritos (short, repeated songs often from Scripture) and a rhythm that supports communal singing; less reliance on European hymnody.
  • The family/home ethos (familia) where all ages are valued and the church functions like a family; room for children’s participation and intergenerational involvement.
  • A warmth of intimate worship that blends reverence and closeness to God with praise and joy; a sense of intimacy and reverence for God’s holiness and goodness.
• Adaptation and growth: growing numbers of Hispanic congregations, with opportunities to welcome more speakers and participants; suggestions include learning Spanish-language songs (e.g., Pablo Sosa’s Santo, Santo, Santo) and addressing immigration issues as part of ministry.
• Eucharist and communal life: the Eucharist has potential as a meaningful celebration in Latino contexts, aligning with cultural rituals of hospitality and shared meals.
• Future directions: develop bilingual or multi-language services; cultivate a sense of familia across generations; encourage musical and liturgical forms that reflect Latino life and culture.

WHITE WORSHIP

• White Protestant worship in North America is diverse; influences include European roots, frontier revival traditions, liturgical renewal, contemporary worship movements, and social/economic dynamics.
• Five main influences on white worship:
  1) Country/denomination or Reformation lineage (e.g., Calvinist cognitive emphasis; Zwingli’s suspicion of material symbols; emphasis on hymnody and order).
  2) Frontier revival traditions (Frontier tradition) that valued spontaneity, outreach through camp meetings, conversion experiences, and accessible worship.
  3) The liturgical renewal movement and the Vatican II era that encouraged frequent Communion, lectionaries, and liturgical depth.
  4) The contemporary worship movement with praise bands, multimedia, and informal styles of worship.
  5) Social and economic privilege factors that shape worship styles and practices (e.g., resource availability, openness to lament, and expression).
• Characteristics of white worship (especially in historic denominations such as Episcopal, Presbyterian/Reformed, American Baptist, and Lutheran, plus some United Methodist contexts):
  • Strong emphasis on planning and “decently and in order” worship; desire for coherence among Scripture, preaching, music, and prayers; use of bulletins or worship aids.
  • Literacy emphasis: ability to read music and longer hymn texts; a preference for more scripted worship and classical hymnody in many settings; congregations often expect high-quality musical leadership.
  • Scripted portions and a hierarchical flow; spontaneous moments exist (e.g., prayer requests, passing of the peace) but are less central than in some other traditions.
  • Contemporary worship has become widespread, particularly in Methodist and Lutheran contexts, with projection of lyrics and shorter, accessible tunes; casual dress and informal language.
• Notes on diversity within white worship: urban, suburban, and rural variations; some white congregations have become Afrocentric or multi-ethnic, especially in urban settings.
• Some general trends: planning and literacy often take precedence over spontaneity; the balance between tradition and innovation varies by church and community context.
• Acknowledgment that worship styles should be responsive to context and culture rather than universalized as the ideal.

WELCOMING DIVERSITY: LET LOVE BE GENUINE

• North American churches increasingly welcome diverse populations; not every church must include multiple cultures, but all should cultivate genuine hospitality toward diversity.
• Bethel-Bethany United Church of Christ (Milwaukee) exemplifies intentional diversity through singing, cultural openness, and shared leadership in worship.
• Key practices for welcoming diversity:
  • Gather demographic data and engage with neighborhoods to understand contexts and pressing issues.
  • Learn about the culture and religious practices of local groups by worshiping with nearby congregations that serve those communities.
  • Adapt worship spaces (lighting, seating, art) to reflect diverse identities; add songs from varied traditions and avoid tokenism; invite new songs to become familiar by regular repetition.
  • Ensure signage, bilingual or multilingual materials, and translation support to aid newcomers.
  • Use projection to provide bilingual lyrics and sermon summaries to facilitate understanding.
  • Extend hospitality through warm greetings at the door; provide translation headsets; offer welcome spaces that reflect diversity in imagery and artifacts.
  • Embrace cross-cultural preaching and leadership by inviting voices from different backgrounds to participate in preaching and planning.
  • Involve children and families with culturally inclusive programming to encourage intergenerational worship.
• The welcome is more than surface-level hospitality; it involves inviting diverse voices into planning, decision-making, and leadership, and recognizing the power dynamics in congregational life.
• The church should invite new songs and diverse repertoires so that visitors feel represented, while also protecting the integrity of the congregation’s existing worship life.
• The text emphasizes that hospitality must extend beyond worship to everyday life and community engagement; worship should reflect the neighborhood and invite dialogue about identity and belonging.

JUST HOSPITALITY AND WORSHIP IN MULTICULTURAL CONGREGATIONS

• Intercultural worship requires intentional, just hospitality that goes beyond token gestures; it calls for deep and ongoing conversations about racial identity and inclusion.
• Yarborough argues for worship spaces that authentically reflect multiple racial identities, translating experiences of Black, White, and other communities into shared worship.
• White participants should educate themselves about Black life, history, and the civil rights movement; White worship leaders should participate in protests and local civic life to understand the lived realities of Black communities.
• The goal is a cross-cultural worship environment where diverse voices shape the liturgy and where the gospel is served by the inclusion of multiple cultural forms rather than a single dominant culture.
• New conversations about race emphasize truthful, critical reflection on white privilege and systemic injustice, and the need for ongoing dialogue to foster authentic relationships across color lines.

NEW CONVERSATIONS ABOUT RACE

• Recent works advocate for constructive and honest discussions about race within church life.
• Helsel’s Anxious to Talk about It and Preaching about Racism offer practical guidance for white Christians to engage in conversations about racism faithfully.
• A broad spectrum of resources addresses intersectionality (race, class, gender, etc.) and encourages Christians to engage in justice-oriented ministry, including movements like the Poor People’s Campaign: A National Call for Moral Revival.
• The emphasis is on humility, learning, and active participation in societal change in light of the gospel.

THE SEARCH FOR INTERFAITH UNDERSTANDING

• Multifaith engagement expands worship and community life; interfaith understanding is framed as respectful inquiry and shared worship experiences where possible.
• Kim highlights multicultural hermeneutics: using literary critique and intertextual methods to engage with other traditions for the wisdom of God.
• Rhythms of Religious Ritual (Black, 2018) showcases annual cycles of ritual across four Abrahamic traditions to understand differences and commonalities.
• The aim is not to homogenize faiths but to foster mutual respect, shared moral concern (justice, peace), and collaborative action toward a more just world.
• The author provides a personal reflection on cross-cultural and interfaith music, illustrating how diverse traditions can coexist and enrich worship experiences.

CONCLUSION AND A FINAL PRAYER FOR DIVERSITY

• The author closes with a hymn text written in 1991 to express a desire for diverse cultures and nations to come together in grace, peace, and shared table fellowship.
• The concluding vision is a worldwide church where diversity enhances praise, community, and faithful living, rooted in the Spirit and the love of Christ.

DEFINING CULTURE AND INCULTURATION

• Culture is defined as the dynamic and changing pattern of language, symbols, rituals, attitudes, beliefs, and behaviors that express a group’s distinctive ways of being; it is transmitted through language, objects, ritual, institutions, and art, and is how people make sense of their lives.
• Culture is not equivalent to ethnicity, and even within a single ethnic group there can be significant cultural diversity (e.g., Psalm 23 in English vs. Korean as worship experiences differ).
• The chapter emphasizes that worship should be inculturated: it must incarnate the Gospel in culturally meaningful forms while fostering the culture of the reign of God.
• Chupungco’s five criteria for determining whether inculturated worship forms are appropriate to gospel and culture:
  1) Attention is directed toward God; inculturated elements facilitate participation in praise and prayer and openness to the Spirit.
  2) The story of God’s ongoing relationship with humanity through time—especially Jesus’ life, death, and resurrection—infuses worship so that worshipers see themselves as part of this story.
  3) Scriptural images and narratives are central and correlated with experiences and needs of the culture.
  4) Active participation is encouraged; locals participate in planning and leading worship.
  5) Symbols are meaningful; a people’s perceptions of reality shape worship.
• An additional criterion: worship should speak to social and political contexts, addressing justice, peace, and resource sharing.
• The text notes that inculturation in worship is not a one-time event; it is an ongoing conversation between gospel and culture, including various celebrations and practices around the world, tied to concrete contexts.

DEFINING CULTURE: ADDITIONAL CONTEXT

• Culture is a lived pattern of language, symbols, rituals, attitudes, beliefs, and behaviors that communities use to express their identity; it is learned through participation in society and is transmitted across generations.
• The chapter emphasizes that culture shapes worship through subtle factors like intonation, movement, and emotional life; even within close ethnic groups, cultural variation can be substantial.

CONCLUDING OBSERVATIONS ABOUT DIVERSITY IN WORSHIP

• Diversity in worship is not merely about adding varied forms; it is about nurturing an environment where all can participate fully, learn from one another, and engage in mission together.
• The text urges churches to engage in self-study, inclusive governance, and ongoing conversation about power, prejudice, and racism to ensure that worship aligns with justice, hospitality, and the gospel’s transformative aims.
• The overarching aim is a worshiping community where the Spirit equips, equips, and unites diverse gifts for the church’s common mission in the world.

KEY SCRIPTURE REFERENCES AND IDEAS TO REMEMBER

• 1 Corinthians 14:26 — a foundational text for the idea that worship is guided by the Spirit and expressed through the Spirit’s gifts to all.
• 1 Corinthians 14:26b — every member has a hymn, a lesson, a revelation, a tongue, or an interpretation; gifts are for building up the church (context for participatory worship).
• Micah 6:8 — a prophetic call to do justice, love kindness, and walk humbly with God; informs the ethical dimension of worship and daily life.
• Psalm and Hebrew Bible narratives used as foundational material for preaching, worship, and spiritual formation.
• Romans 12:9–13 and 2 Corinthians 3:17–18 — themes of transformation by the Spirit, unveiled faces, and being transformed into the image of Christ; tied to spiritual formation in community.

PRACTICAL TAKEAWAYS FOR A STUDY SET

• Participatory worship redefines the role of laity and clergy; leadership and participation are shared to enliven worship and relate it to daily life.
• Six forms of participation provide a framework for planning worship that engages heart, mind, body, and spirit.
• A worship committee can systematically strengthen lay leadership, coordinate seasons, and foster inclusive practices.
• Worship with children should be intergenerational and developmentally appropriate, avoiding tokenistic children’s sermons and focusing on accessible language and meaningful participation.
• Accessibility for people with disabilities is essential, including physical access, cognitive accessibility, sign language interpretation, and inclusive Communion practices.
• Diversity in worship means engaging across cultures while practicing just hospitality and avoiding tokenism; inculturation requires intentional considerations about culture, power, and justice.
• Interfaith and intercultural understandings are valuable for churches seeking to live out the Gospel in a plural world, while maintaining fidelity to gospel-centered worship.

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FINANCIAL AND ETHICAL IMPLICATIONS (RELEVANT IDEAS)

• The renewal movement and liturgical diversity emphasize shared resources, inclusive leadership, and accountability to the community.
• Engaging diverse groups requires fair decision-making, transparent governance, and equitable distribution of leadership opportunities.
• The goal of worship that is empowering and transforming implies a commitment to justice, solidarity with the vulnerable, and responsible stewardship of church resources.