How Shall We Then Worship?

By William H. Smith

Our goal is God-glorifying, soul-satisfying worship.

PCANews - Several years ago two of my sons moved to the city and were faced by a

vexing choice. They attended a service at a Presbyterian congregation of a

conservative evangelical denomination, and they visited a service at a

congregation of the mainline liberal Presbyterian denomination. They

experienced conflict about one matter - worship. The mainline congregation

offered a service more in line with what they believed to be biblical

worship than did the conservative. They did, with my encouragement join the

evangelical church, but their experience impressed upon me this: The

greatest threat to the unity of Reformed evangelicals may not be our

doctrinal differences but the possibility that we may be approaching a

situation in which some may not be willing or able to worship together.

To understand what is going on we need to understand several influences at

work that together have changed the face of worship in many places. One is

the free church tradition. The free church tradition rejected the liturgical

forms imposed by mostly the state churches such as the Anglican. The idea

was that there needed to be freedom in worship, especially so that worship

would be truly spiritual and not rote and routine. The free church tradition

did not accept written prayers, so that the minister might pray from his

spirit with the help of the Holy Spirit. I grew up in such an atmosphere

(though we did use the Creed, Doxology, Gloria Patria, and Lord's Prayer),

and I was suspicious of any forms as having overtones of either Roman

Catholicism or liberalism.

The very word liturgy made me nervous. One of the legacies of free worship,

which is not necessarily rooted in the tradition, is the current idea that

worship should be informal. We must take care not to appear cool or rigid.

People need to feel comfortable in a worship service. Structure, formality,

and gravitas in services become the enemies of the sought after informality.

Another influence is revivalism. The Second Great Awakening brought new

tones and practices into the church's worship. Such things as song leaders,

mass choirs, testimonies, and giving an "invitation" came into Lord's Day

worship. One of the most far-reaching changes was the redirection of the

focus in worship from God to man. No longer was worship a corporate act of

God's people coming together to offer him worship worthy of and acceptable

to him. Now the most important thing was the conversion of sinners and the

revival (rededication) of believers. Along with this change of focus was a

change in theology. No longer was there the belief that sinners were saved

and Christians renewed by the sovereign Holy Spirit working through the

ordinary means of grace (Word and sacrament).

Now a person needed to cooperate with the Spirit and whatever means might

encourage and enable him to do so were legitimate. Now a person might leave

worship asking, "What did I get out of the service?" In the pure form of the

current seeker service, which is a smoother descendant of revivalism, no

claim is made that what is being done is worship. It is outreach. In many

such services the aim is to make the transition from every day life to

church as seamless as possible. Nothing threatening (like challenging

truths) or weird (like sacraments) may be included. Challenging truths, if

allowed, are relegated to the classroom and sacraments and other things

characteristic of "believer's worship" are moved to a weeknight.

Yet another influence is cultural relevance. On one level, the church has no

choice, nor would we have, but to worship in a way that people can or be

enabled to understand. But some believe that the post-modern culture is so

different that the historic language and forms of worship are now hopelessly

irrelevant. It is said we live in a new world and that we must adjust or die

the death of irrelevance. No longer can it be thought that one culture is

superior to another (or more biblically influenced than another). Culture is

culture and none has more value than another.

Further, it is said that people no longer believe in timeless, universal,

absolute truth. They believe in personal truth ("my truth" which may be

totally different from "your truth" but that's OK). They want spirituality

but not doctrine, meaningful experiences but not transcendence. In

post-modern worship we must above all be relational. We must not have the

big, awesome (awful, in the original meaning of the word) God of historic

Christianity, but a God who understands and cares and wants to help us

(hence the prevalence of the "how to" talk).

God must not condemn us (no confession of sin) or tell us what to believe

(no confession of faith) or challenge our minds (no theology), or ask

anything of us (no duty or sacrifice). Hymns of weightier substance or finer

musical form must be confined to the "traditional" service if used at all.

Sermons must be shortened to allow for drama and multi-media presentations.

How shall we then worship? Let it be said so clearly that there can be no

doubt that we want spiritual worship, that we want to see non-believers

saved and believers edified, that we want there to be not only a vertical

but also a horizontal dimension to our worship, that we want to be

culturally sensitive, and that we want to speak language people can

understand.

But we are decidedly unconvinced that the informal, people-centered,

relevant worship "styles" have got it right. Indeed we believe they have it

wrong. We believe that these "styles" do not do justice to the God of the

Bible before whom we must come with reverent joy and joyful reverence (Ps.

100; Heb. 12:18-29) and in whose presence we must ask, "Lord, how would you

have us worship?"

We suspect that these "styles" dismiss too easily the insights and wisdom of

our fathers (i.e. the historic church, but especially the Reformation

church) who thought biblically and carefully about worship and have left us

a rich heritage of liturgy. We have no desire to be quaint, or

old-fashioned, or cold, or stuffy, but we are confident that, in the end,

that which most glorifies God is that which most blesses man.

Our goal is God-glorifying, soul-satisfying worship. It is for this reason

that you will see us walking closer to what might be perceived to be the

"old paths" of worship. We will reject the label "traditional" and seek

instead biblical, historic Christian worship. "Therefore, let us be grateful

for receiving a kingdom which cannot be shaken, and let us thus offer to God

acceptable worship..." (Heb. 12:28).

============

TE William H. Smith is senior pastor of Westminster Presbyterian Church in

Huntsville, Ala.