8 Marks of Authentic Worship

How shall we formulate a biblical definition of worship for our time?

A bewildering array of definitions has already been proposed in the ever-expanding literature on the topic. Neither the First [the Old] nor the New Testament tried to capture the concept with a single word. We may characterize constituent parts of worship as mystery, celebration, life, dialogue, offering, or eschatological fulfillment, but to define biblical worship is to confine it.

At best we may try to describe the phenomena.

Pagan worship focuses on corporate and individual cultic efforts seeking to mollify the gods and secure their blessing. Today many Christians’ understanding of worship differs little from that of pagans, except perhaps that God is singular and the forms of worship come from traditions more or less rooted in the Scriptures. Largely divorced from life, such worship represents a pattern of religious activities driven by a deep-seated sense of obligation to God and a concern to win His favor. But this understanding is unbiblical; it separates worship from daily life and compartmentalizes human existence into the sacred and the secular.

To account for the dimensions of worship reflected in the Scriptures, we need a much more comprehensive explanation. In simplest terms, worship is ‘the human response to God.’ However, to reflect the complexity of the biblical picture, I propose the following:

True worship involves reverential human acts of submission and homage before the divine Sovereign in response to His gracious revelation of Himself and in accord with His will.

This is not so much a definition of worship as a description of the phenomena. Let me lay the groundwork with some brief commentary.

FIRST, THE SCRIPTURES CALL FOR WORSHIP THAT IS TRUE AS OPPOSED TO FALSE.

Everyone worships. The problem is that not everyone worships truly.

Those who direct their worship to gods other than the God revealed in Scripture or who worship the living God in ways contrary to His revealed will worship falsely. Whether we interpret obedience ‘before YHWH’ in everyday conduct cultically or ethically (Deut. 6:25), to walk before Him in truth and faithfulness with our whole heart, mind, and being (1 Kings 2:4) demands integrity: consistency between confession and practice and consistency between what God seeks and what we present.

SECOND, TRUE WORSHIP INVOLVES REVERENT AWE.

Please Do Not Reimagine Worship

"Recently I observed an advertisement for a bank and it was a commercial that talked about how their new design was “banking reimagined.” It was not the typical banking atmosphere. It was complete with a coffee shop, modern seating, and appeared to be more of a lounge than a bank. It is very common within evangelical circles to hear people talking about how they have reimagined church or reimagined worship. This typically means they have redesigned it for a modern audience with a fresh new look or purpose. It would do us well to remember that God doesn’t need our imagination to repackage worship. He has given us everything we need in the Scriptures in order to detail they way in which God should be approached in worship.

The Archbishop of Canterbury (William Temple) in the 1440s described the purpose and functionality of worship. He said, “To worship is to quicken the conscience by the holiness of God, to feed the mind with the truth of God, to purge the imagination by the beauty of God, to open the heart to the love of God, to devote the will to the purpose of God.” In other words, while we are impacted, changed, and beneficiaries as a result of worship—we must view worship as primarily centered upon God.

The primary audience for our worship is God himself. It’s not the congregation, because the congregation is called by God to engage as participants in worship. It’s not the seeker who is coming looking for God, for that person doesn’t truly exist. The true seeker is God himself. Therefore, in our weekly worship as a gathered church—our worship is offered up to God since he alone is the primary audience. Therefore, that means that we must take our worship of God seriously.

Corporate Worship in the Youtube Era: A Brief Evaluation

"As a minister of music at a local church it's been interesting (and largely edifying) to watch the rise of the YouTube hymn/worship song culture. There’s so much to be thankful for, as we live in a time of many new songs that are theologically solid and beautifully written. It’s easy to fill an afternoon-long playlist with solid, Christ-exalting new songs. Full stop.

But I suspect that through these music videos of congregational singing, we are perpetuating the idea that physical expression while singing is necessary. I think younger believers who watch these videos, edifying as the songs may be, are establishing "visual emotionalism" as normative, and something they must work up in themselves in order for their worship to be "authentic."

Physical expression norms have changed over the past twenty years, too. It used to be both hands in the air, but this demonstrative posture seems to be slowly replaced with a more introspective one: eyes closed, head tilted slightly back or to one side, maybe a little swaying back and forth.

To be clear, there’s nothing wrong with such a posture, if it is coming from a heart filled with God’s Word and overflowing with gospel thankfulness. I just fear that we are trading one set of cultural norms for another, and in the process, unwittingly implying that this is what believers "ought" to do.

The Key To Making the Most Out of Congregational Singing

"It’s good to go to a great Christian conference or a worship concert and to sing with hundreds or even thousands of strangers. There is something majestic and soul-stirring about gathering with other believers and using the common language of song to join together in worship. But I believe it’s far better still to go to a local church—to your local church—and to sing with fewer people who make that church their home.

To understand why I believe this, we need to establish a key premise: that singing is not just a vertical act, but also a horizontal one. Of course we sing to God, but we also sing for one another. God is the object of our worship, but our singing is also a means of mutual encouragement. In our singing, we all have equal opportunity to proclaim truth. When we open our mouths to sing, we all take on the role of teacher, of encourager. My words go to you—and your words come to me—as challenge, rebuke, edification, comfort, encouragement (see Colossians 3:16).

When you know their story, you know their song.  Christian singing is an act of community and fellowship, and the key to making the most of singing is to know the people who make up that community. This means your enjoyment of singing as an act of Christian community varies with your knowledge of the people around you. The better you know them, the more they can challenge and encourage you—and you can challenge and encourage them—in this way. When you know their story, you know their song. Let me show it to you.

Over there is that man who has told the church how he has battled long and hard to overcome an addiction. He’s told you how he has often grown weary in the battle and how he has sometimes suffered serious setbacks. But he has repented and persevered and seen victory. And as you glance in his direction, he is singing of the assurance he has: “Still the small inward voice I hear, / That whispers all my sins forgiven; / Still the atoning blood is near, / That quenched the wrath of hostile Heaven. / I feel the life His wounds impart; / I feel the Savior in my heart.”

The Public Reading of Scripture: A Biblical, Historical, and a Necessary Practice

“Until I come, give attention to the public reading of Scripture, to exhortation and teaching” (1 Tim 4:13).

When we listen to the reading of Scripture, it is as if the Lord is present among us. For all the talk of “incarnational” ministry today, there is no higher privilege than to hear the Incarnate Word declared through the promise and fulfillment of the written Word as we gather for worship. The beginning of theology, exposition, and worship is the sustained public reading of God’s Word in the Church.

Thus, reading the Word of God becomes the very core of worship, affording each hearer an opportunity for ongoing, personal encounter with the divine. In essence, Scripture is God’s voice incarnate for the church in all ages (Bryan Chapell, Christ-Centered Worship, 220).

I grew up in a tradition that cherished the Bible as God’s inspired Word and rightly upheld inerrancy in its institutions and churches. Yet, it was rare to hear the Word of God read at any length from the pulpit of the church in which I was raised. This is an enduring reminder of the dichotomy that often exists between theoria and praxis. Too many evangelical churches are full (numerically) in the pews but empty in the pulpit because little attention is given to the actual words of the Bible. It is accurate to say “one of the striking things about evangelical corporate worship in our times is the evident paucity of Scripture” (Terry L. Johnson and J. Ligon Duncan III, “Reading and Praying the Bible in Corporate Worship,” 140).

Reading the Bible as we gather for worship is foundational to our ongoing personal and congregational reformation.

Music and Worship Are Not Synonyms: Why I Am Not a Worship Leader

We are blessed to have like-minded, faithful, and gifted believers serving and leading our music and worship ministry at LCBC.  The following article by minister of music Dan Kreider provides a lot of food for thought.  "I lead the music ministry at my church. My role as a musician has several facets. I plan—and arrange, if needed—the music we use. I lead weekly rehearsals for the singers and instrumentalists. Under the guidance of the elders, I set the ideological and philosophical direction of the music ministry as a whole and share that vision with everyone who serves with me. And on Sunday, our weekly preparation culminates in two morning services and one evening service. I lead the music itself, either from the piano or directing from the podium, usually with my voice, and (hopefully) always by modeling the visible exertion of hearty participation. And I lead the congregation through the flow of the planned musical elements, making brief comments or reading Scripture passages that build them up in their faith.

But I’m not a worship leader. Why? Because that’s the wrong title for my role, for two reasons.

1. Music and worship aren’t synonyms.
Worship is a misunderstood term in our contemporary context. At one level, a word means what the collective culture decides it will mean, and definitions can certainly change over time. But it’s a relatively recent trend to refer to music as “worship.” And though the new definition seems fairly universal at this point, its evolution has created a conflict with its previous meaning from Scripture.

What is worship? To answer merely with a simplistic definition such as “ascribing worth” would be an etymological cop-out. One might as well be asked to describe a rainbow in a single word. Here’s a brief distillation of several thoughts that, taken together, should provide enough clarity to address the original statement.

William Temple defines worship this way: “Worship is the submission of all of our nature to God. It is the quickening of the conscience by His holiness; the nourishment of mind with His truth; the purifying of imagination by His beauty; the opening of the heart to His love; the surrender of will to His purpose” (from Readings in St. John’s Gospel). This is poetic and certainly true, but David Petersen’s definition is even more expressly rooted in Scripture itself: “Worship of the living and true God is essentially an engagement with Him on the terms that He proposes and in the way that He alone makes possible” (from Engaging with God).

The Antidote to Anemic Worship

"Evangelical Christians have been especially attentive to worship in recent years, sparking a renaissance of thought and conversation on what worship really is and how it should be done. Even if this renewed interest has unfortunately resulted in what some have called the “worship wars” in some churches, it seems that what A. W. Tozer once called the “missing jewel” of evangelical worship is being recovered.

Nevertheless, if most evangelicals would quickly agree that worship is central to the life of the church, there would be no consensus to an unavoidable question: What is central to Christian worship? Historically, the more liturgical churches have argued that the sacraments form the heart of Christian worship. These churches argue that the elements of the Lord’s Supper and the water of baptism most powerfully present the gospel. Among evangelicals, some call for evangelism as the heart of worship, planning every facet of the service—songs, prayers, the sermon—with the evangelistic invitation in mind.

Though most evangelicals mention the preaching of the word as a necessary or customary part of worship, the prevailing model of worship in evangelical churches is increasingly defined by music, along with innovations such as drama and video presentations. When preaching the word retreats, a host of entertaining innovations will take its place."

Traditional norms of worship are now subordinated to a demand for relevance and creativity. A media-driven culture of images has replaced the word-centered culture that gave birth to the Reformation churches. In some sense, the image-driven culture of modern evangelicalism is an embrace of the very practices rejected by the Reformers in their quest for true biblical worship.

Music fills the space of most evangelical worship, and much of this music comes in the form of contemporary choruses marked by precious little theological content. Beyond the popularity of the chorus as a musical form, many evangelical churches seem intensely concerned to replicate studio-quality musical presentations.

Hymns For Every Congregation

Classic and Modern Hymns of Praise and Worship

Dr. Duncan wrote a helpful post recently titled, "Hymns For Every Congregation."  Below is an abridged copy of this helpful article.  How many of these classic and modern hymns do you know and sing?

"A pastor friend of mine contacted me this week and asked if I had written an article on my “top twenty” hymns. The reason he asked me for this is that he pastors a church that has not been using much in the way of traditional hymnody for a number of years, and they are now trying to introduce more hymns into their congregational singing. He wanted a good list of hymns for them to use as they try to reincorporate hymns into the diet of their Sunday worship services.

His question got me thinking: what hymns would I recommend to any and every pastor and church for regular usage. I jotted down some ideas and sent them off to him, and I’ve been reflecting on a “must know” list of hymns ever since.

Before I offer a preliminary list, let me make just a few qualifications.

I have not aimed here at producing a list of hymns that cover the whole scope of biblical doctrine. I have tried to think of hymn and tune combinations that will help “win over” a congregation to the treasures of the church’s hymnody. Once the congregation comes to know and love some of these great traditional texts and tunes, then the pastor and musicians can began to expand the hymn repertoire of the congregation in order to cover more important biblical themes.

A quick note on resources: there are some outstanding online sources that should be well-known to pastors and others involved in choosing the hymnody and psalmody for Lord’s Day Worship Services. I list a few here. These sites have material on both traditional and contemporary hymnody

Cyber Hymnal http://www.hymntime.com/tch/

Doxology & Theology http://www.doxologyandtheology.com/

Hymnary.org https://hymnary.org/

Indelible Grace Music http://www.igracemusic.com/

Matt Merker Music https://www.mattmerkermusic.com/

Music for the Church of God http://www.cgmusic.org/

Sovereign Grace Music https://sovereigngracemusic.org/

Part of the reason that I’ve chosen these hymns below is that they still “work” in contemporary English-speaking American Protestant congregations, with their traditional tunes (though some of them also have very good contemporary tunes now associated with them, and I recommend a number of these). I have been in multiple church and conference settings, in every part of the country (and all over the English-speaking world), in places where most of the material given to the congregation to sing is drawn from current popular Christian music, and whenever a hymn of the quality of the ones I am going to suggest below is sung, those congregations/conferences have invariably sung the hymn better than whatever else they had been singing. Which fascinates me. At multiple levels.

What If I Can't Sing?

What If I Can't Sing-  Article by Keith and Kristyn Getty.

"Sometimes we meet people who say, “I can’t sing”—as in, “The sound that comes out of my mouth when I try to sing is not what I was hoping for.”

Perhaps this is you, and you can recall an awkward conversation as a child when you were asked to mouth the words, rather than sing them, or you were told that being a member of your school or church choir might not be the “best fit” for your gifts.  But if you can speak, you can sing. God designed you to sing and gave you everything you need to sing as well as he wants you to. He’s far less concerned with your tunefulness than your integrity. Christian singing begins with the heart, not the lips (Eph. 5:19).

He Treasures All Voices

When our young daughters sing together, the older is more confident than the middle one, who is in turn more fluent than the youngest. This may change as they all get older, but the point is this—to their parents’ ears, each voice isn’t only as important as the others; each is as treasured as the others.

When it comes to congregational singing your heavenly Father cares whether and what you sing, but he doesn’t mind how well you sing. While we may have choirs within our churches made up of voices who have expertise and ability, the congregation of a church is the ultimate choir, and it is without auditions—everyone can and should be in it.  The congregation of a church is the ultimate choir.

The beauty of such a congregational choir is that our voices and hearts are knit together in praise. It’s exhilarating to be part of a body of believers singing truth together.

Does Your Heart Run on Hype? The Emotional Power of Ordinary Sundays

Does Your Heart Run on Hype?
The Emotional Power of Ordinary Sundays by Matt Merker

"Have you ever felt like the odd one out at a church service, the only one who’s not 'feeling it;? Does it sometimes seem like everyone else is on the emotional mountaintop and you’ve been left behind in the valley?

For some time now, many churches have structured worship gatherings to heighten natural emotional stimulation. Dim the lights. Pick songs that tug the heartstrings, despite their thin context. Make sure the choir or band swells at just the right moment. Deliver the sermon to land with a poignant climax, a welling up of feeling that may not even necessitate the new birth.

All of this may be well-intended. But we will not find any evidence in Scripture that a marked emotional “high” is the normative experience for Christian worship. Will we be moved emotionally, and often? Yes. And hopefully with spiritual affections, not simply natural feelings. Can we depend on a weekly jolt of euphoria? I don’t think so.

In corporate worship we find something far better than a typical rush of feeling. Here are three reasons why we shouldn’t expect each Lord’s Day to produce an off-the-charts mountaintop experience, and why we can instead delight in the regular, ordinary, supernatural joy of engaging with God together.

Ordinary Means, Extraordinary God

First, God has ordained that churches worship him through ordinary means. The elements of a Christian service are quite plain: texts recited and preached; prayer; human voices singing out loud; bread and wine; the water of baptism. The churches of the New Testament didn’t model their worship primarily on the rich ceremonies of the temple, with its incense, sacrifices, and golden trappings. Rather, it seems that they adapted the simpler format of the Jewish synagogue meeting, where the focus was on hearing the word of the Lord (Worship: Reformed According to Scripture, 36).

EMBEZZLING GOD'S GLORY IN WORSHIP

Minister of music Bill Brandenstein posted a helpful article this week that I wanted to share with my faithful readers.

"The sensationalism of public 'worship' alarms me. For years, I’ve been concerned and humbled by what I hear as I stand before God’s people to lead music: the congregation’s voices magnifying God the Father, Son, and Holy Spirit. Although one biblical purpose for music is to edify and encourage one another, I find a healthy tension exists between facilitating praise, and feeling out of place while overhearing the God-directed, heaven-bound collective voice. It’s one thing, as an undeserving sinner permeated by my sin’s egregious blackness, to have Christ’s righteousness imputed to me and to be delivered into His kingdom of glorious light. As if that weren’t enough – and it’s way past “enough,” as if God’s grace would somehow be insufficient and less than wondrous if it stopped there – I am called to be not only Christ’s adopted son, but His ambassador! That is just outrageous and wonderful! And so I stand, His completely unqualified but gloriously equipped representative, encouraging the saints as we surround His throne with our adoration. My friends, what a miracle of divine grace this is! It is also, in a sense, eavesdropping. Being there in a Sunday service helping people sing is a place of both privilege and blissful discomfort while listening in on what is intended for God’s ears.

Meanwhile, pop culture has transformed much that is called “corporate worship” into a spectacle. Far too often now, public gatherings are a carefully manufactured music event driven by adrenaline and emotional manipulation, while seeking by any means necessary (artificial or otherwise) to craft it into The Ultimate Experience.