WORSHIP
- by Paul Martin

INTRODUCTION

With all the tension and confusion surrounding the matter of worship in evangelicalism, one wonders how long it will be before a little black and yellow book appears entitled, "Worship For Dummies!"  This paper is not that book.  In fact, maybe some of our problems have been caused by thinking that such a book would not be that hard to write!  After all, this is "worship" we are talking about - the central activity of Christian living - what could be so hard about that?

For one thing, the New Testament has decidedly little to say about worship, at least in the categories we often think about it.  This leads many to foist massive presuppositions onto the text and then wonder why no one else sees what they see.  For another thing, there is so much being published on this topic that it is nearly impossible for a busy pastor to intelligently interact with the various streams of thought.  Lastly, it is a topic so profoundly wrapped up in the incomprehensible God that we serve, that it will take years (in my opinion) of careful exegesis and meditation to understand His desires.

All this being said, here am I wading into the middle of this crucial issue and offering my two cents worth.  As I do, I have to admit that I have not fully engaged the jam-packed collection of data on this subject - there is simply too much out there.  Instead I have attempted to focus on several key sources (on top of the Bible) as representatives of the main streams of thought.  Also, I have found myself having to leave many of my own presuppositions undefended.  I have made an effort to identify where I have done this, although I am sure I have missed many places that will, d.v., be brought out in our discussion.  Finally, I am beginning to think my life motto is, "The more I study, the less I know!"  I started this paper thinking I had resolved many issues concerning worship but have found I need to pray more and think more than ever before.

Outline

Part one of the paper begins with an attempted definition of worship.  In part two, I will proceed to examine the foundational components of what Carson et. al. have dubbed, "corporate worship" (i.e. examining its time, location, purpose, means, experience, participants, content and structure).  The "content" of what takes place in corporate worship will receive the most attention since it is the most debated issue.  The paper's third section is the risky part - moving from the realm of biblical principle into application to our culture and era.  I will conclude with a caution and an encouragement.

There is an intended progression in this outline.  I want to drive us to biblical principles first, and then follow with the application of these principles.  Far too much that I have read in the preparation of this paper does just the opposite - form is decided on first, followed by a mad scramble to defend it from the Word.  I believe this unfortunate mistake is made with equal consistency by all sides.  It is my prayer that I am not making it today; however, it is an easy trap to fall into. [1]

PART I:  A DEFINITION

Trying to Define the Indefinable? [2]

 "Robert Shaper asserts that worship, like love, is characterized by intuitive simplicity (everybody "knows" what worship is, just as everyone "knows" what love is) and philosophical complexity (the harder you press to unpack love or worship, the more difficult the task." [3]   I agree!  A child can explain love to you and a child can explain worship to you, but at another level the concepts are so profound (reflecting the infinite nature of the God who is the author of both) that they defy definition.  I wish someone had told me that 10 months ago at our FRPS planning meeting!

If we try to proceed without definition, however, we will undoubtedly run into all sorts of problems not the least of which will be thinking we are all talking about the same thing when we are not.  Thus, we cannot let the sheer size of the concept we are trying to define allow us to be obscure.

Worship is Life

First of all, what part of life is not worship?  The catechism rightly answers that our "chief end" is to "glorify God and enjoy Him forever."  Paul writes to the Corinthians, "So, whether you eat or drink, or whatever you do, do all to the glory of God" (10:31); to the Colossians, "And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him" (3:17); and to the Romans, "I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship" (12:1-2).

It hardly needs defending to this crowd that, at one level, worship is the activity of our entire life - from eating to washing the car to private prayer. [4]   Even the first century slave is told that his work is "unto the Lord" and Paul commands him, "You serve the Lord Christ!" [5]   This act of worship was clearly to be rendered in the day to day tasks commanded by his earthly lord.

Not surprisingly, the activity of heaven is taken up with worship and the song of the elders teaches that our very purpose in being created is so that we might worship God: "And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say, 'Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!'  And whenever the living creatures give glory and honor and thanks to him who is seated on the throne, who lives forever and ever, the twenty-four elders fall down before him who is seated on the throne and worship him who lives forever and ever. They cast their crowns before the throne, saying, 'Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created'" (Revelation 4:8-11 italics mine).

This is what Carson helpfully distinguishes as, "all-of-life-worship" (AOLW).  Admittedly, this is not a biblical term and not (even) an entirely accurate biblical concept (i.e. its overuse would quickly lead to a false bifurcation of the NT concept we call "worship").  Yet, it provides us a convenient way of talking about some aspects of worship that belong primarily to the realm of day to day life.

Worship Intensified - the Gathering of the Lord's People

The flip side of AOLW worship might be called, "Corporate Worship" (CW) [6] .  CW, as it used in this paper, refers to those activities that are unique to the people of God when they come together. 

While it is true that a car club made up of Christians may involve worship on the part of its members [7] , it is equally true that such a meeting is not the same thing as what we are calling CW.  The difference lies in the activities of each meeting.  Unquestionably, there are some activities that only occur in CW - and not at the car club.  Preaching, for example, and the Lord's Supper and the reading of the Word are activities of CW.  Not only that, the purpose is each meeting is distinct.  I want to suggest that even though our entire life is an act of worship, this worship is intensified when the Lord's people gather together to bring Him glory.  It is this experience I am calling CW.

Thus, for the purposes of this paper, I will be trying to unpack the major components of CW.  If you do not agree with this AOLW / CW distinction, then I am afraid the rest of this work will be frustrating!

PART II: The Components of Corporate Worship

The Time of Corporate Worship:  When does the Lord Desire to be Worshipped?

I am not a Sabbatarian (so now you know my presupposition)!  I also agree with Tom Wells when he writes, "NT revelation, due to its finality, must be allowed to speak first on every issue that it addresses." [8]   In my approach to this question then, I am seeking to ask of the NT data first and foremost when it is that God desires the church to meet for the purpose of CW.  I am approaching the question with an understanding of the flow of the meta-narrative, but with an eye to finding final principles in the NT.

In the early days of the Jerusalem church, CW appears to have taken place nearly every day (Acts 2:42-47 "And they devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers. And awe came upon every soul. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people.")  The church in Antioch appears to have kept up this brisk schedule (Acts 11:26).  In other places, the churches are described as meeting (with elements of CW included) on uncertain days of the week (Acts 4:23-35; 14:26; 15:30).  In another instance, the church meets on a Sunday night (Acts 20:7 "On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the next day, and he prolonged his speech until midnight.). 

Outside of Acts, the references to church meeting times are sparse.  Paul offhandedly includes reference to meeting times in his letter to the Corinthians: "When you are assembled in the name of the Lord Jesus and my spirit is present, with the power of our Lord Jesus." (5:4); "when you come together it is not for the better but for the worse" (11:17); "When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation." (14:26). These times are not day-specific, but indicate that corporate worship took place whenever the church came together. [9]

This makes sense out of the commands to assemble with one another for the purpose of mutual encouragement and mutual approach to God.  The church was not bound to wait until the next Sunday to do this:  "And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near" (Hebrews 10:24-25).

Without going into a lengthy discussion the Sabbath / Lord's Day I am merely trying to stress the "continual" nature of church meetings in the NT. 

This fact is confirmed (in my view) by the other NT references that urge us to not pay much attention to Old Covenant days and forms of worship: "Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ" (Colossians 2:16-17) [10] .  In other words, our intention in CW is to worship God, not our date book. [11]

I conclude then, that the time of CW is any time the church has gathered for that purpose, regardless of the day of the week.

The Location of Corporate Worship:  Where Does the Lord Desire to Be Worshipped?

There is very little disagreement among Calvinistic Christians as to the location God desires CW to take place.  We understand that "the church is the people, not the building" and we preach it with joy.  We are happy to turn to John 4 and recount Jesus' discussion with the woman from Samaria, especially verses 21-24: "Jesus said to her, "Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth." [12]

Thus, to worship "in spirit and truth" (the two nouns controlled by the one preposition en) is a proclamation by Jesus that a day is coming ("and is now here") when worship will be freed from a physical location and moved into the realm of the supernatural ("spirit" referring to that which is invisible, but real - "truth" referring to that which is Christ-centered [13] ).  Therefore, CW is not bound to any location, building, sanctuary, temple, or "church" (in the way that most people use the word, "church"). [14]

The Purpose of Corporate Worship:  Why Does the Lord Want Our Worship?

With time and location of CW being settled, at least in my mind, we move on to the very pertinent question of purpose - why do we worship?  A common answer to this question is taken from 1 Corinthians 14:26 "Let all things be done for building up."  "Edification," it is suggested, is the ultimate purpose of CW. 

Some people quote this verse and use it as a defense to their cerebral lecture-fests.  This betrays a huge lack of understanding as to the meaning of the Greek word oikodomhn which is essentially a compound word from oikos (house) and demw (to build).  "To edify" is, in this sense, "to edifice" or, "to build up, to construct."  In the context of 1 Corinthians 14, Paul is addressing a church where the charismata have gained too prominent a place in CW.  The goal of their coming together needs to shift from wild self-promotion to increasing the spiritual strength and maturity of each other.  The psalm, teaching, revelation, tongue, and interpretation are all to be done for "building up," not personal gain.

Is this the final goal of all worship, though?  For, if this is all CW is about, then CW is all about us. whether we understand what the word "edification" means or not!  The purpose of CW must be more than filling our minds or just building each other up.  If it is not, then the word "worship" itself loses all meaning.

I would suggest the purpose of CW is to bring glory to God by fulfilling our proper response to the Person of God.  Psalm 95:6-7 "Oh come, let us worship and bow down; / let us kneel before the Lord, our Maker! / For he is our God, / and we are the people of his pasture, / and the sheep of his hand."  Psalm 100 "Make a joyful noise to the Lord, all the earth! / Serve the Lord with gladness! / Come into his presence with singing! / Know that the Lord, he is God! / It is he who made us, and we are his; / we are his people, and the sheep of his pasture. / Enter his gates with thanksgiving, / and his courts with praise! / Give thanks to him; bless his name! / For the Lord is good; / his steadfast love endures forever, / and his faithfulness to all generations." [15]

The purpose of CW is to respond to the sheer greatness, goodness, majesty, creatorship and splendor of God.  The only suitable response is to worship Him - to ascribe His worth to Him.  Obviously, the purpose is not entertainment!" [16]

The Means to Corporate Worship:  How Does the Lord Want Men to Worship Him?

We worship God by delighting in Him.  Carson writes, "What we must strive for is a growing knowledge of God and delight in Him - not delight in worship per se, but delight in God. Pray then for a massive display of the glory and character and attributes of God!" [17]   It seems to me that this sentence captures the essence of the biblical data on the means to God-honouring CW.  Our goal, both personally and corporately, is to "engage with God," [18] to be "satisfied in Him." [19]   The way to delight in Him could be the subject of 75 more pages - thus, I will spare you!  Suffice it to say that the Scriptures are replete with commands to find our life in Jesus.  Piper and others have done a service to the church at large by pointing us back to this truth.

The Experience of Corporate Worship:  What Does the Lord Expect us to Feel When we Worship Him?

The fact that I am asking this question at all may be a surprise to some, but I think it is a question that begs the asking.  For one thing, we live in a culture that is consumed with "emotions" and living by feeling, and the people in our churches are bombarded with misleading messages that elevate "experience" above everything else.  We cannot swing the pendulum, though, and turn CW into intellectual gymnastics - we need to engage the discussion of "emotion" or "desire" biblically.

Secondly, I think the Bible has a lot to say on this subject.  Jonathon Edwards' classic treatise On Religious Affections list scores of references to justify that the true worshipper must be affected in the worship of God.

In prayer [20] , singing [21] , "the sacraments" [22] and preaching [23] the expectation is that we will certainly be affected and that such affectation will move upon our "feelings" or "emotions."

Hence, Edwards concludes "For although to true religion there must indeed be something else besides affection; yet true religion consists so much in the affections, that there can be no true religion without them." (I. III. 1.) [24]

All this to say, that genuine CW must engage the whole "person" of each participant.  We ought to expect to be moved in our affections in worship.  Fear, hope, hatred of sin, godly desire, joy, gratitude, mercy, zeal, and love are normal experiences to genuine faith.  They can be faked by unbelievers, but they cannot be absent in true believers. 

These affections, however, are "mediated through the personality" of the individual [25] .  The very animated and outgoing person may find he expresses his joy in very loud and verbal ways!  The calmer, more reserved person may express an equal joy through a tranquil smile!  We should all be seeking to live zealously for Christ in a way that is true to ourselves.  Tozer writes, "We can express our worship to God in many ways.  But if we love the Lord and are led by His Holy Spirit, our worship will always bring a delighted sense of admiring awe and a sincere humility on our part." [26]

In relation to others, this means we cannot let our predispositions determine what someone else's affections ought to looks like; nor can we permit trends in the church at large to determine how a person ought to act in worship.  Likewise, if we believe some expression or action is inappropriate, we must be sure we think that way because this is what the Bible clearly teaches, not just because what someone is doing "bothers" us. [27]

In the same breath, guarding the orderliness of CW may demand that we curb certain behaviors (Edwards had to deal with affected souls shaking bodily and crying out as he preached) and promote certain others (perhaps more through modeling - not demanding - increased, genuine joy or love in our own demeanor, prayers, preaching, etc). [28]

Yet, there is a danger here in that much of this is shaped by the individual and thinking too much about ourselves is never healthy.  In a discussion on this very topic at Grace Fellowship Church several weeks ago, I sensed a drift towards an "individualism" that abandons the greatest commandment.  Somehow we need to find a balance that permits individual experience yet maintains corporate unity. [29]

The Participants in Corporate Worship:  Who Does the Lord Want to Worship Him?

The question is a little tricky.  In one sense, God wants all men to worship Him: ".God our Savior, who desires all people to be saved and to come to the knowledge of the truth" (1 Timothy 2:3, 4).  It is the purpose of all creation to bring Him glory, "Worship the Lord in the splendor of holiness; tremble before him, all the earth!"  (Psalm 96:9). "And again, when he brings the firstborn into the world, he says, "Let all God's angels worship him" (Hebrews 1:6 and see Romans 1 and Revelation 4).  As Tozer says, ".worship of the loving God is man's whole reason for existence." [30]

Sin, however, is the great worship interruption.  Therefore, only those who have been born again "to the glory of God" (Ephesians 1:6, 12, 14) are capable, by God's grace, of truly worshipping.  Only these have turned aside from worshipping gods of their own making (even if they call that God "Jesus") to the worship of the One True God through the resurrected Christ (see Acts 17:22-34). [31]

The Content of Corporate Worship:  What Does the Lord Tell Us to Do in Worship?

There is no question this is the most disputed component of CW.  I think it has to come at this place in our discussion, however, since so much of our thinking will be affected by what we have decided so far.

Historically, there have been three positions taken on this question.  First, there is the Do Whatever You Want Principle (DWP) (or, Inventive Principle) which suggests nothing one does in worship can be displeasing to God as long as it is done with good intentions, or using His Name, or directed toward Him.  Although the principle is never stated in these terms (nor given a distinct name) the Lord's opinion of such an approach to worship can best be seen in the Golden Calf event of Exodus 32.  Aaron "received the gold from their hand and fashioned it with a graving tool and made a golden calf. And they said, "These are your gods, O Israel, who brought you up out of the land of Egypt!"  When Aaron saw this, he built an altar before it. And Aaron made proclamation and said, "Tomorrow shall be a feast to the Lord (YHWH)" (32:4, 5).  The Lord's response to this was not one of approval!  "And the Lord said to Moses, "I have seen this people, and behold, it is a stiff-necked people.  Now therefore let me alone, that my wrath may burn hot against them and I may consume them." (32:9,10).

Paul confirms that the human heart is bent toward idolatry:  "For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened.  Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and reptiles" (1:19-23).

All men are worshippers, but God does not permit us to worship Him however we please.  Some forms of worship are condemned and other forms of worship are commanded.  It is just this observation that led to the formation of the Normative (Hooker) and Regulative Principles.

The Normative Principle (NP), expounded primarily by Anglican bishop Richard Hooker, states that Christians must worship God in the way He commands; however, where the Bible does not condemn or command, Christians are free to worship in ways that promote good order.

The Regulative Principle (RP) held by the framers of the Westminster Confession, restricted worship to the realm of "only what is commanded."  Anything not prescribed by God in His Word was forbidden.

To be quite frank, I do not think any one of these positions (DWP, NP, RP) is altogether Biblical.  It is easy to see that the DWP is a joke (no one here argues with that), so the debate focuses on the NP and the RP - which of these is correct? 

Before moving to that discussion, let me first outline three complaints I have against both the NP and RP:

1.  Both the NP and RP are interpreted very differently.  Some Christians that hold to the RP are non-instrumental, Psalms-only worshipping churches (Free Presbyterian of Scotland).  Others, who hold to the same RP (from the same confessions), use contemporary bands and drama (New Life Presbyterian Churches PCA).  In between these extremes are a spectrum of others; the point is, they all cling to the RP.  The same inconsistency of application is true for those who hold to the NP.

Thus, neither position is entirely consistent with itself.  Of course, each "subscriber" believes that what they hold to is entirely consistent, but how can one engage a position that maintains such a broad range of interpretation?! [32]  

2.  This conundrum is only intensified when one notes that both principles "have bred staunch traditionalists" and those who are more contemporary! [33]  

3.  Add to this the evident fact that there is a HUGE amount of overlap between the two positions in practice, even though they often paint one another as worlds apart.

I don't want to use these three issues as a reason to avoid engaging each principle. in fact, I really do want to actively engage each principle!  Yet, before I do that, I want to first attempt to explain my own view and how I got there.  Yes.  I am suggesting that we are not limited to these two options, as if they represented the only two positions available to Christendom.  Thus, I propose the following for your consideration.

Is There Another Way?

Edmund Clowney offers a very interesting list of activities to be included in CW either commanded or taught by example in the NT. [34]   The presupposition behind such a list is that God has indeed told us in the NT how He desires to be worshipped.  I have made my own such list, drawing from Clowney's, all the while adding some points and removing others.  (That fact alone ought to attract our attention, but more on that later.)

I believe the activities that comprise CW, either directly commanded or clearly exemplified in the NT, are as follows: [35]

1. teaching (preaching, correction, training in righteousness, reproving, rebuking, exhortation, pastoral admonishment) [RP] [36]
2. fellowship [37]
3. the Lord's Supper [RP] [38]
4. prayers [RP] [39]
5. meeting the physical needs of the church [40]
6. reading of the Word [RP] [41]
7. corporate "amen" to prayer and Truth [42]
8. collections for the needy [43]
9. testing (not despising) of prophecies [44]
10. public confession of faith [45]
11. discipline / restoration of sinning brother [46]
12. admonishing each other [47]
13. women are not permitted to teach or exercise authority over man in CW (male leadership) [48]
14. singing [RP] [49]
15. public greetings from other assemblies [50]
16. greeting one another with the holy kiss / kiss of love [51]
17. exercising gifts from the Holy Spirit [52]
18. obey and esteem elders [53]
19. thanksgiving [54]
20. missionary reports of God's work [55]
21. confession of sin [56]
22. commemoration of the Lord's work [57]
23. testimonies to God's gracious dealings with individuals [58]

Several things should be immediately obvious:

1. By its very nature, a list like this is open to dispute.  Not all the items listed occur in a CW context (such as the command to sing).  Besides this, there are many other things that Christians are commanded to do!  For example, "bear with one another" is a general command in the realm of Christian ethics, yet it is an activity that overflows into the realm of CW - my point is that it is not easy to decide when an item should be thought of merely as a "church activity" and when it should be put under the CW banner.
2. The nature of this list suggests that that the application of these principles (that is, the commands and examples of the NT) may vary based on culture, era, setting, etc.  At the same time it acknowledges that in other cases the application of these principles may alter and transform culture.  What the command "to teach" looks like in Namibia may not be identical to Canada. but if either culture is void of teaching, they need to be altered.
3. It is assumed that adding to this list of examples and commands would be very dangerous, but must be done in answering questions such as the use/non-use of musical instruments, the location of meetings, the physical position of worshippers, etc.
4. While it is understood that edification is not the end of worship - ascribing worth to God is - it is obvious from the nature of the activities included in the list that true worship will most often result in the "building up" of the church.
5. A list like this assumes that not every element can be accomplished every time the church gathers - there are just too many items.
6. Finally, this list highlights the primary (although not exclusive) position of the Word in NT CW. [59]

Comparing the RP to My List of the Contents of CW

Now, although this is not yet a fully developed model for what must take place in our worship, I want to diverge for a moment and compare this list to the RP. [60]  The RP starts with an excellent point:  "The light of nature shows that there is a God, who has lordship and sovereignty over all; is just, good and does good to all; and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart and all the soul, and with all the might.  But the acceptable way of worshipping the true God, is instituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imagination and devices of men, nor the suggestions of Satan, under any visible representations, or any other way not prescribed in the Holy Scriptures."

With this point we heartily agree!  Man is neither capable nor permitted to devise how God is to be worshipped - we are dependent on Him to tell us how He is to be worshipped.  But, after this agreement, the paths diverge. 

The RP then demarcates the constituent elements of CW this way (according to the 1689):

1. Prayer (with specific points as to its structure, timing, place, etc).
2. The public reading of the Scriptures.
3. Preaching, and hearing the Word of God.
4. Teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord.
5. The administration of baptism, and the Lord's Supper.
6. The observance of solemn humiliation, with fastings, and thanksgivings, upon special occasions, used in an holy and religious manner.

In comparing the RP as it is described above, to the components of CW I have already listed, it is obvious to see the two do not agree.  My own opinion is that the RP falls short on 5 counts:

1. The first problem is obvious.  My list of the "elements" of worship includes 23 items; the RP allows for 6 ^[61] .  As I understand the RP, the goal was to protect the conscience of the worshipper.  (e.g.:  Lighting a candle in prayer is an extra-biblical practice that would offend the conscience of many.  If the church commands such a practice they infringe on the freedom of the worshipper and violate his conscience.)  Thus, the goal is to narrow down CW to its bare necessities so that we do nothing to offend a brother or to violate his conscience.  In an effort to nail down these "elements" though, specific and commanded practices of CW have been omitted (such as corporate greetings, testing of the prophets and restoration of fallen brethren).  Thus, the RP actually accomplishes the opposite of its objective.  By prohibiting genuine expressions of CW taught and modeled in the NT, the RP violates the conscience of the one who is free to engage in these components.
2. Secondly, the RP cannot be consistently applied.  Most churches do not have the Lord's Supper every time there is CW (some do) as the RP would suggest.  Most churches do not have baptisms every time there is CW - simply because there is not always someone to baptize.  The RP does not clearly define what elements must take place every time the church meets for CW. [62]
3. The RP principle injects an unwarranted and unwanted distinction into CW when it uses the terms "elements" and "circumstances" of worship. terms that have zero consistent interpretation. ^[63]   This confusion leads to a broad spectrum of practice - all the way from non-instrumental services to the regular use of drama and dancing. [64]
4. The RP creates a solid line where one does not exist.  We could do the same thing with our list of 23, but we must not fall for it!  These lines must be drawn in pencil, not blood. [65]

Comparing the NP to My List of the Contents of CW

The NP fares even worse.  It does not take into account God's right to limit the activities of CW.  Even though the added forms of worship that the NP is intended to allow for are always to be checked against the backdrop of "orderliness," this is too broad a construct.  Historically, such reasoning has permitted a virtual return to Roman Catholicism (within some sectors of Anglicanism).  For example, the use of vestments is not prohibited in the NT, but a thoughtful study of the flow of redemptive history would lead most to see their use as detrimental to proclaiming the priesthood of all believers and the High Priesthood of Jesus.

Summing Up the Content of CW

1. Our goal must be to worship God the way God wants to be worshipped.
2. Our source or model for how God desires to be worshipped must be the NT - and the OT as it is interpreted by the NT.
3. Churches must be given freedom to differ on what activities make up CW as long as there is biblical basis for the activity.  This does not suggest that we must proof-text every activity that we include in CW, although we must be able to give sound biblical (theological) reasoning as to why we do what we do.
4. Churches (and church leaders) must guard against the activities of worship replacing the heart of worship!

The Structure of Corporate Worship:  How Does God Want Us to Organize Our Meetings?

Orderliness is one of the primary concerns to God-honoring CW.  Paul writes to the disorderly Corinthian church: "What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God. Let two or three prophets speak, and let the others weigh what is said. If a revelation is made to another sitting there, let the first be silent. For you can all prophesy one by one, so that all may learn and all be encouraged, and the spirits of prophets are subject to prophets. For God is not a God of confusion but of peace. But all things should be done decently and in order." (1 Corinthians 14:26-33, 40)

Yet, even in this orderliness, there is spontaneity as seen by different members participating in the selection of hymns and in the teaching. 

This combination of corporate involvement and godly orderliness requires a strong leadership that allows for spontaneity, yet protects against reckless, individualistic disorderliness.  Hence, Paul demands that the Corinthians develop a regular habit of gathering the men (only) to "test the prophets."  One presumed reason for this is that with many offering their "prophecies," error was bound to be heard and it must be dealt with.  He also gives common sense rules for the exercise of some of the more flamboyant charismata in order to guard the CW meeting from excess.

The NT does not, in my estimation, go much further than this.  Carson notes: ". there is no explicit mandate or model of a particular order or arrangement" of the elements included in CW. [66]   This is to say that ordering a service after our "theology of conversion" may be a good idea, but it is outside the realm of biblical principle.

The key factors to strive for are a legitimate balance between spontaneity (congregational involvement) and orderliness that reflects the peace that is ours in Jesus.

A Mini Conclusion: The Essential Components of Corporate Worship

What have we proffered so far?  That CW is distinct from AOLW.  That this distinction comes from two things - the unique activities that belong to CW and the intensifying effect on worship that is created by bringing many Christians together.

I have suggested that the time of CW is whenever Christians gather together for that purpose; the location of CW is wherever those Christians happen to gather; the purpose of CW is to properly respond to the Almighty; the means to CW is to grow in both our knowledge of and delight in the Lord; the experience of CW will result in the worshipper being "genuinely affected;" the participants of CW are authentic, sin-hating, Christ-exalting Christians; the content of CW is made up of at least 23 activities (and perhaps more); and that the structure of CW is to reflect a balance between spontaneity and orderliness.

This is a summary of some of the major biblical principles when it comes to CW.  There only remains the task of injecting these principles into our 21^st century North American churches.

The thought struck me several years ago, that any biblical principle ought to be trans-cultural.  The principle of personal holiness, for example, transcends every culture and ethnic group.  In one culture, that may mean women need to wear dresses all day, every day; in another culture it may mean wearing jeans is perfectly acceptable.  The distinction is in the realm of application as opposed to principle.  This provides a good test for us in our theology and preaching - is what I am calling principle something that would be true in every culture? - if not, then I am in the realm of application and must be tirelessly careful how I apply.  This is a most vital distinction to maintain when we seek to apply the principles of CW listed above. 

PART III:  APLLYING THE PRINCIPLES OF CW

A Test Case:  How Shall We Then Sing?

Addressing all the elements of CW is far beyond the scope of this small(?) paper, so I will seek to address only one activity of CW - by far, the most divisive one in North American churches today - singing. [67]

We begin with the principle:  we need to sing in CW.  How do we arrive at this as principle? 

1. Singing is a part of normal Spirit-filled Christian existence with other Christians.  Ephesians 5:19 ".addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart."  Colossians 3:16 "Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God."  Please note that these oft-quoted references are not in a CW context in either letter - a regular oversight!
2. Singing is a result of joy in the Lord.  James 5:13 "Is anyone cheerful? Let him sing praise."
3. Singing is exemplified by Jesus.  Mark 14:26 "And when they had sung a hymn, they went out to the Mount of Olives." Hebrews 2:12 ".'I will tell of your name to my brothers; in the midst of the congregation I will sing your praise.'"
4. Singing is exemplified by the inhabitants of heaven - where CW is continual.  Revelation 5:9 "And they sang a new song, saying, "Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation." Revelation 14:3 ".and they were singing a new song before the throne and before the four living creatures and before the elders. No one could learn that song except the 144,000 who had been redeemed from the earth."  Revelation 15:3 "And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and amazing are your deeds, O Lord God the Almighty! Just and true are your ways, O King of the nations!"
5. Singing is standard in church meetings.  1 Corinthians 14:15 ".I will sing praise with my spirit, but I will sing with my mind also."  1 Corinthians 14:26 "What then, brothers? When you come together, each one has a hymn."

From these references we deduce that singing is a legitimate function of CW.  That is the principle. 

The next step is to apply our principles of CW highlighted above to the duty of singing.  We discover that:

1. The time of CW is whenever Christians gather together for that purpose; thus, Christians ought to sing when they gather.
2. The location of CW is wherever those Christians happen to gather; thus, singing is not limited to any specific building or location - it could even be outside!
3. The purpose of CW is to properly respond to the Almighty; thus, singing ought to be that which is directed to God, not others.  This certainly puts the emphasis on corporate singing, although it may not rule out solos or choirs.
4. The means to CW is to grow in both our knowledge of and delight in the Lord; and the means to our singing is the same.  We must sing songs that are theologically rich and songs which focus our attention on the Lord, not us.
5. The experience of CW includes being "genuinely affected;" thus, we are right to expect our emotions and "animal spirits" to be moved as we engage in CW through song.  The very nature of singing is such that it affects the singer. [68]
6. The participants of CW are genuine, sin-hating, Christ-exalting Christians; and they are the only ones who can truly mean what they sing and sing it from their hearts!
7. The content of CW includes at least 23 activities; and singing is one of these.  It is to be an activity that is regularly engaged in outside of CW, but it is clear it is also to overflow into our CW.
8. The structure of CW is to reflect a balance between spontaneity and orderliness; so our songs ought to be appropriate to the theme of our services, yet we should also allow for congregational involvement in the choice of what is sung.

This is a good start, but we have yet to deal with the touchy issues.  No one I know debates the necessity of singing in CW - the fury is surrounding the content of what is sung.  Some say "psalms-only."  Others say, hymns-only "though less traditional forms of music, if used judiciously, may be appropriate." [69]   Others suggest that nothing short of good old Rock n' Roll is the way to praise God. and they all have their reasons!

We turn again, to the Word.  What does it tell us about content?  The clearest verses have to be Colossians 3:17 and Ephesians 5:19 which say that our singing is to include "psalms, hymns and spiritual songs."  The problem is in figuring out what this means!  Many confident pronouncements have been made concerning the definition of these words.   Calvin wrote: ".under these three terms [Paul] includes all kinds of songs.  They are commonly distinguished in this way - that a psalm is that, in the singing of which some musical instrument besides the tongue is made use of: a hymn is properly a song of praise, whether it be sung simply with the voice or otherwise; while a [song] contains not merely praises, but exhortations and other matters. He would have the songs of Christians, however, to be spiritual, not made up of frivolities and worthless trifles. For this has a connection with his argument." [70]   N. T. Wright agrees, saying, "These three terms indicate a variety and richness of Christian singing which should neither be stereotyped into one mould nor restricted simply to weekly public worship." [71]

It is interesting to me that the most specific reference to the content of our singing has very little to say regarding the style of music - the description Paul gives is very broad!

Perhaps the correct way to think about the content of our singing, then, is to focus more on the words we sing than on the musical form that delivers them?  If Calvin is correct, that seems to be the emphasis Paul is getting at in Colossians.  In Ephesians, the emphasis has more to do with what being "filled with the Spirit" looks like.  In neither reference is Paul laying down specific rules for style of music (i.e. four verses in common meter or one line repeated several times).  Rather, he suggests that being filled with the Spirit or having the Word dwell in you "richly" ought to result in singing.  The reference to teaching and admonishing one another in the immediate context of both verses suggests that a secondary purpose to this singing (the first being to express the overflow of "Word/Spirit fullness") is to sing words that are theologically rich and personally relevant.

Musical style is not the same thing as song content - that is my point.  There are some atrocious hymns - just because they are in a hymnal does not make them good. [72]  There are also some excellent new songs. [73]   The tool we must use to evaluate any song or hymn must be, first of all, the content of the words.  I think this is where the Biblical Principle on singing focuses. [74]   After this point, we are in the realm of applying other (justifiable) considerations like:

·       what does the style of music communicate if left to stand on its own

·       does the style of music draw people back to old, sinful lifestyles [75]

·       is the musical style worshipped more than the Lord

·       is the musical style conducive to corporate singing [76]

These are not easy considerations, which is probably why so many like to suggest there is more biblical principle in this matter than there really is.  It is much easier to stay status quo with one hymnal than it is to actively evaluate the steady stream of new songs being generated for CW!

Yet, I am suggesting that we must learn to do just this.  At Grace Fellowship Church we have been blessed with many young Christians.  Without trying to embarrass them, I have noticed some things about their singing in worship.  First of all, they love to sing!  They sing with all their hearts and unto the Lord.  Secondly, most of them are not able to sing hymns very well.  They try and they love the words, but it is difficult for them to sing.  Why is this?  Part of the reason is that they have grown up in a culture where things like common meter or "three verses with a chorus" are totally foreign.  They think of music more as a steady stream of rhyme mixed with driving bass rhythms.  Is their taste in musical style ungodly? [77]   Do we reject all hymns since they are foreign to a large constituency of our church?  Let me try to illustrate the application of the general command to sing in our setting, and see if this helps.

Negatively, there are some musical styles that we do not use in our CW.  Now, I don't like rap, R & B, nor most modern styles of music. I do like jazz.  I listen to it all the time!  But, we don't sing in rap, R & B or jazz styles at Grace.  Why not?  Because these musical styles are not conducive to corporate singing.  They fail one of our tests since they violate (in our opinion) the command to corporate involvement in the singing. 

Positively, we do include many other musical styles that are conducive to corporate involvement. 

We sing many hymns at Grace.  We do this for several reasons.  First, most hymns, because of their repetition and steady rhythm, are learnable by almost every culture so we feel free to force that musical style.  Secondly, the great hymns of the church are a rich, theological treasure that cannot be lost.  Therefore, we are very purposeful in teaching the meaning of these hymns by pointing out the flow of thought or reading through the words before we sing it together.  On occasion we modernize the language of the hymn to help with the understanding [78] - other times we leave it as is and explain what it means. [79]   Another tact in this approach is to modernize the music to some of the hymns.  This was done very nicely by Vikki Cook with the glorious hymn, Before the Throne of God Above by Charitie Lees Bancroft. [80]  

We also embrace many of the new hymns being written, whose musical style is more modern, while still "hymnish."  One nice example would be Stuart Townend's hymn, How Deep The Father's Love For Us:

How deep the Father's love for us

How vast beyond all measure

That He should give His only Son

To make a wretch His treasure

How great the pain of searing loss

The Father turns His face away

As wounds which mar the Chosen One

Bring many sons to glory [81]

Then there are other songs that differ from the hymns, but provide another way of singing to the Lord with excellent theological content. [82]   One of the most popular of these songs in evangelicalism today is Darlene Zschech's, Shout to the Lord. [83]   Another example would be the stirring song, Great Are You Lord:

Holy Lord, most holy Lord

You alone are worthy of my praise

O, holy Lord, most holy Lord

With all of my heart I sing

Great are You, Lord

Worthy of praise

Holy and true

Great are You, Lord

Most holy Lord [84]

Then there is a category of songs I call "with potential," either songs or hymns that have an excellent idea or goal behind them, but lack theological punch and/or clarity.  We take full liberty to edit these songs to make them useful to our CW.  One example of this would be the Vineyard song, At the Cross.  The goal is a meditative look at the cross with thanksgiving.  Part of the original lyrics read as follows; "I know a place, a wonderful place / Where accused and condemned / Find mercy and grace / Where the wrongs we have done / And the wrongs done to us / Were nailed there with Him / There on the cross [85] " This song, as it is written, teaches a general atonement and shifts the focus of the cross off of Christ to our so-called "wrongs."  As it is written, we would not sing it.  However, with a few minor alterations, I think it becomes a very meaningful song of praise to God for His atoning work.  Our version reads like this:  ".Where the sins of my life / (So great was their cost) / Were nailed there with Him / There on the cross."  The focus is shifted back to Jesus and the magnitude of our penalty which He endured. [86]

We also sing songs that might be labeled doxological.  Who is not impressed by Paul's frequent exultations in the middle of his letters?  Does this not model that there are times in our CW, after having meditated on some great theological truth, we may simply offer our own song of praise?  These doxologies might be very limited in word count and even repetitive.  At Grace Fellowship, we often sing the cadenced words of Ephesians 3:20-21:

Now to Him who is able to do,

Exceeding, abundantly beyond,

Whatever we ask, or whatever we think;

By His power in us.

To Him be the glory (echo)

To Him be the glory (echo)

Both in His people and His Son,

For now and forever, Amen!

Or the somewhat simple and meditative, Everlasting:

Everlasting, never changing

Always knowing, knowing all

You are Lord, You are God, Most High

You are Lord, You are God, Most High

Alleluia alleluia [87]

Add to this the singing of the psalms.  We use both modern and ancient adaptations and seek to sing enough of the Psalm (preferably all of it!) so that we do not carve out the indicative from the response. [88] Now you will begin to understand how we try to apply the NT principles of singing in CW.

A Word of Caution. A Word of Encouragement

The caution is that we must not allow our CW preferences to divide our unity. Is what I have described above how every church should apply the principle?  Should we all sing the same hymns, songs and psalms using identical musical styles?  Absolutely not - as long as we are all seeking to apply the principle and not just cling to tradition, preference or (for that matter) church growth trends.  We seem very able to accept this in the realm of missions, but not on our own turf!  Are foreign believers somehow immature until they can sing our 200 year old hymns?  Of course not, and the reason is that their culture differs from ours.  The issue must remain the content of the words and the direction of the singing.

The encouragement is found in the one side benefit this approach brings to CW: variety.  Now, variety is not our God, but even Spurgeon recognized that changing the order of service around could be a great help to the people of God by jolting them out of routine and alerting them to the present reality.  The old mantra "familiarity breeds indifference" is seen too often in churches where an identical order of service and style of music is used week after week.  Including so many elements in our list of the contents of CW allows for a suitable variety.  Some elements will remain nearly constant, such as teaching and prayer; others will be more sporadic, such as the ordinances; others will be welcomed to the service without hesitation when they are appropriate, such as "solemn humiliations," or greetings from sister churches, or commemoration of the Lord's work. 

Dare we suggest that some items in our worship might even be spontaneous?  Is there a place to permit someone to suggest a hymn to be sung that is of particular relevance to the preaching they have just heard (1 Corinthians 14:26)?  (And I am not just suggesting we have a "favorites" night!)  I believe there is (even though I am not exactly sure how to go about it!).

Conclusion

CW is something much easier to do than explain!  We have attempted to dissect its parts for examination in order to provoke our thinking and move us closer to the NT model.  By examining the component of "singing" we have attempted to make a test case of our principles listed above.

Hopefully such an approach will keep us from appearing like two foolish boys in the store fighting over what card to buy their dad. while he stands behind them.  What does the dad want more than a card?  Obviously, love between his sons.  How often Christians have acted like those foolish boys, scratching and clawing and devouring one another over what they are going to give to their Father!  May God give us much grace to elevate the greatest commandment over our tastes and preferences.

Certainly we will not all understand the principles the same way nor apply them the same way. but we have great freedom in Jesus to enjoy our differences in these matters.

It would be interesting to visit each of our churches and compare our CW.  Having been to most of your assemblies, I am of the opinion that there is a massive amount of overlap in content and purpose in how we worship.  I believe this reflects the fact that we are all aiming our worship to the same Person.  Lord willing, the closer we get to Him, the closer our thoughts on CW will become.  May God richly bless our time of discussion!

 

---