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ASTRATEGY FOR LEADERS WHO PLAN WORSHIP FOR NEW CHURCHPLANTS IN THE CHRISTIAN CHURCH, NON-DENOMINATIONAL,TO BE TAUGHT TO STUDENTS AT LINCOLN CHRISTIAN SEMINARYA THESIS PRESENTED TO THE FACULTYOF THE INSTITUTE FOR WORSHIP STUDIES, FLORIDA CAMPUSORANGE PARK, FLORIDAIN PARTIAL FULFILLMENTOF THE REQUIREMENTS FOR THE DEGREE OFDOCTOR OF WORSHIP STUDIESBYDINELLE FRANKLANDOCTOBER 2003

Copyright © 2003 by Dinelle FranklandAll rights reserved

APPROVAL FORMA STRATEGY FOR LEADERS WHO PLAN WORSHIP FOR NEW CHURCHPLANTS IN THE CHRISTIAN CHURCH, NON-DENOMINATIONAL, TO BETAUGHT TO STUDENTS AT LINCOLN CHRISTIAN SEMINARYDINELLE FRANKLANDApproved by:LW.Q~."'. £ ~ (Supervisor)~~TheSiSDirector)----------1~~~ ~1 (President/Dean)Date:~C>Lf

CONTENTSACKNOWLEDGMENTSABSTRACTviiiixChapter1. MINISTRY DESCRIPTION AND PROBLEM STATEMENT 1Purposes and Goals for the Project2. BIBLICAL THEOLOGICAL, AND HISTORICAL FOUNDATIONS FORPLANNING CORPORATE WORSHIP 7Worship as Re-enactmentThe Significance ofCovenantExodus 24Word and TableMinistering to the SensesThe TabernacleA Motif ofOfferingA Place for God to DwellTranscendence and ImmanenceThe Characteristics ofthe TabernacleThe TempleThe Importance of Sign and SymbolThe IncarnationIV

The PsalmsThe Entrance PsalmsThe Psalms ofLamentThe Relationship Between Jewish and Christian WorshipJohn 4Acts 2The SynagogueSpirit and Truth1 CorinthiansThe Lord's SupperHistorical PerspectivesMartin LutherThe Restoration MovementSummary3. CONTEXTUAL ANALYSIS AND CULTURAL DIMENSIONSINVOLVED IN PLANTING NEW CHURCHES .48Defining CultureThe Influence ofPostmodernismMaintaining the PastOpenness to CommunityOpenness to MysteryPluralismv

The Challenge ofDifferent GenerationsMusical DiversityThe Danger ofUsing Worship as a Marketing ToolThe Inf1uence ofthe Seeker ModelDefining Seeker SensitivityWhat Are Seekers Looking For?The Expectation of ExcellenceEmphasizing the SymbolicEmbracing Multicultural CommunitiesConsidering Learning StylesWelcoming the StrangerThe Issue of SpaceThe Church as CultureReclaiming RitualPrivate and Public WorshipProject DesignEvaluative Instruments4. SUMMARY OF DATA 79Questionnaire for Leaders in Church PlantingImpressions from Questionnaire for Leaders in Church PlantingInterview Questions for Church Planters in the FieldReflections of Interviews with Church PlantersVI

Focus Groups and Surveys from Church Plant MembersLessons from Lay MembersResults of Trial PresentationResults of Evaluations by Church/College Leaders5. SUMMARY, CONCLUSIONS, AND RECOMMENDATIONS I09SummaryConclusionsRecommendationsAppendix1. Questionnaire for Leaders in Church Planting 1172. Interview' Questions for Church Planters in the Field 1183. Interview Questions for Lay Members 1194. Pre-Test for Sample Group 1205. Evaluation by Leaders in Church Planting 1226. Classroom Materials 123Part I - Biblical and Historical FoundationsPart II - Worship in Today's CulturePart Il [ - Making it Happen7. Personnel Consulted 183SOlJRCES CONSULTED 186V11

ACKNOWLEDGMENTSI wish to thank Ozark Christian College and Lincoln Christian Seminary forpartnering together in providing the semester sabbatical which was invaluable to thecompletion ofthis work. Special thanks go to Mrs. Jackina Stark, Dr. J. K. Jones, Dr.John Castelein, and Dr. Tom Tanner for reading and commenting on my work. I am alsoappreciative ofthe students ofOzark Christian College who journeyed with me throughthe DWS experience.I am deeply indebted to all ofthe church planters and lay members who answeredsurveys, gave interviews, and welcomed me into their Sunday morning worship services.Their tireless and enthusiastic commitment to the Kingdom ofGod continues to be aninspiration to me. I would like to thank Restoration House Ministries and the FirstChristian Church ofAnaheim for providing a home base for me during my travels, aswell as Mr. and Mrs. Rick Terry, who opened up their home to me.Finally, I am forever grateful to Dr. Robert Webber, Dr. Gerald Borchert, Dr.Keith Ray, and all ofthe professors at the Institute for Worship Studies, who opened bymind to new possibilities, filled my head with invaluable information, and taught myheart to desire a deeper relationship to God through the study ofworship. I offer mydeepest thanks to Dr. Andrew Hill, who consistently encouraged and directed methroughout this work, for his second mile service and profound insights.VllI

ABSTRACTThe churches known as Christian Churches have a long history ofintentional anddynamic church planting. New church work is supported and taught at the colleges andseminaries connected with these churches.This thesis develops guidelines for establishing a philosophy ofcorporate worshipfor leaders ofthe Christian Church involved with new church plants. Many churchplanters have not been taught to give attention to the content of Sunday morning worship,the story ofGod's redemption and salvation. Rather, they have learned to plan worshipaccording to the cultural context in which they minister, which is primarily manifested inthe choice of a particular musical style. While contextualization is important, theguidelines outlined here emphasize an understanding ofthe biblical and theological basisfor corporate worship as it applies to new church plants.The material also addresses issues concerning the analysis ofthe context andculture of a demographic group targeted for a new church plant. The resultingcurriculum is designed to aid leaders ofchurch plants in planning corporate worship thatreflects biblical content and is stylistically appropriate to the cultural context. Thematerial includes a biblical and historical study, nine principles and goals for planningworship for a new church, and practical applications for using the information in a newchurch setting.IX

CHAPTER 1MINISTRY DESCRIPTION AND PROBLEM STATEMENTThe Restoration Movement, which began under the influence of such men asAlexander Campbell and Barton W. Stone in the early 1800's, left a legacy ofchurchesknown simply as Christian Churches. These churches are autonomous, having nogoverning board or denominational leaders, and tend to be "theologically conservative,pragmatic in methodology, and broadly evangelical."! The founding fathers placed astrong emphasis on the New Testament in determining worship practices that led toweekly observances ofthe Lord's Supper and adult baptism by immersion. Style amongthese churches is varied; although the praise and worship movement has had a significantimpact, many still sing from the hymna1. Though claiming to have no fixed order, thesechurches demonstrate a consistent structure, generally four-fold, often with Word andTable reversed.My concern for the churches and colleges affiliated with the Christian Church iswith the content' ofSunday morning worship.' For many churches and their leaders,I Ken Read, Created to Worship (Joplin, MO: College Press Publishing, 2002), 11.2 I am using the word "content" to designate biblical and theological goals, as opposed tostructure, which is the design or order of the service, and style, which is "the atmosphere in which the fouracts [of the four-fold order] are played out." Robert E. Webber, Worship Old and New (Grand Rapids:Zondervan, 1994), 151. According to Webber, the content ofSunday morning worship should be "thestory ofGod's redemption and salvation" (150).3 I am using the term "Sunday morning worship" to refer to corporate worship that occurs duringthe weekly Sunday meetings of a local church.

2planning for worship ministry has been reduced to developing a particular music style."Culturally relevant" and "meeting felt needs" are the catch phrases ofthis practice.While these concepts may have importance for corporate worship, theysometimes obscure the need for authentic worship that first addresses God as both subjectand object. New church plants" are especially vulnerable to this line ofthinking, sincethey tend to target a particular demographic group.Three years ago, one ofmy students at Ozark Christian College (hereafter OCC)took a position as worship leader for a new church being planted in Arkansas. Shebrought me a copy ofthe service she had planned for the church's first Sunday gatheringand asked my opinion. I realized that I had no idea how to respond because I had noexperience in this area. Because my education and teaching had been geared to alreadyexisting churches, I was unable to assess the critical elements of a corporate worshipexperience as they relate to a new church seeking to reach the unchurched.A short time later Dan Clymer, director ofRestoration House Ministries, a churchplanting organization in Manchester, NH, visited our campus. He informed me that mostnew church plants today are hiring worship ministers as their second staffmember, afterthe hiring of a preaching minister. This comment underscored the importance that newchurch planters are placing on worship services to attract newcomers to church. It alsosparked several questions. Where are the churches finding these staffmembers? What istheir theology ofworship? How do they determine the content of Sunday morning4 Church planting refers to the effort to bring men and women to faith in Christ and incorporatethem into growing, reproducing Christian fellowships. There are two methods of church planting. Modalitymodels involve a local church giving birth to a new congregation; sodality models involve churches startedby an agency other than the local church, such as a parachurch organization, church-planting team, or anindividual church planter. Both ofthese models will be included in my research and interviews.

3services? Do church members understand that worship should be a lifestyle thatpermeates the whole body and not just a service on Sunday?Both ofthese encounters led me to a desire to study this issue in more depth. TheChristian Churches have a strong history ofplanting new churches throughout the world.Believing that the study ofworship in the context ofthese churches has been negligible, Iperused all ofthe books in the OCC library that dealt primarily with new church planting.Only one ofthese books gave attention to the importance ofbiblically grounded worship.Most ofthe others, ifworship was mentioned at all, discussed the cosmetics of Sundaymorning, such as adequate parking, ushering, and sound and light systems. I felt thatexamining this issue would provide a much needed investigation ofthe relationshipbetween worship and church planting. Furthermore, it would strengthen my ownunderstanding ofit and prepare me to teach others. Since I have chosen this topic, most ofthe church planters I have contacted have concurred with the need for the study and lookforward to reviewing its outcome.In January 2003, I joined the faculty ofLincoln Christian Seminary (hereafterLCS) to develop a new Master ofArts with a specialization in worship. The seminary isone ofonly three seminaries affiliated with the independent Christian Churches. Allchurches in this movement are autonomous, with no national governing board. Therefore,the colleges and seminaries are highly regarded and maintain a considerable amount ofauthority among supporting churches. LCS is the first ofour seminaries to offer agraduate degree specifically designed to train church leaders in the discipline ofworship.LCS is made up of students from a variety ofbackgrounds. They represent adozen countries, two-dozen faith groups, and scores ofcolleges and universities. The

4alumni total more than 1,000 graduates serving in countries all over the world. Nearly100% of LCS graduates from the last decade still hold positions of leadership ministry.The mission ofthe seminary is to develop an equipping leadership ministry forchurches and church-related organizations to glorify God by carrying out the GreatCommission ofChrist. Well within the scope ofthis mission, the new degree in worshipstudies will add a new area ofministry, expanding the seminary's global outreach.The primary target audience for the new degree is students with degrees in musicministry from undergraduate institutions with the same church affiliation. I taught fortwenty-three years in two ofthese colleges and am aware of the course content ofmost ofthese programs. Highly geared towards music, they offer very little biblical andtheological training. A recent survey shows that in most ofthese institutions six credithours or less are given to the theology ofworship.Purpose and Goals for the ProjectThe purpose ofthis project is to develop guidelines for establishing a philosophyofcorporate worship for leaders ofthe Christian Church involved with new churchplants. It will eventually be taught in the curriculum ofLCS. Along with the new degreein worship, the seminary already offers an emphasis in New Church Leadership in boththe Master ofDivinity and Master ofArts degrees. This means there is opportunity forthe material to be useful in more than one area. It also has the potential ofbecoming aseminar for church planters already in the field.The desired outcome is a strategy that emphasizes an understanding ofthe biblicaland theological basis for corporate worship as it applies to new church plants. It must bepresented in such a way that students ofchurch planting will be open to an approach

5other than the pragmatic methods advocated by the church growth movement. Leaderswho assimilate this information should have the desire and ability to teach new Christiansto become authentic worshipers. As a result, they should be able to plan corporateworship for a new church plant that reflects biblical content and is stylisticallyappropriate to the cultural context.On a personal level, J hope to develop a better understanding ofthe goals,strategies, and difficulties ofplanting new churches in order to provide adequateinformation for teaching a course or a portion ofa course designed for those who will bein leadership positions in this area. J wish to expand my familiarity with culture beyondthe Midwest and Southwest in order to prepare students who will locate in other areas ofthe country. This includes a study ofthe shift from modernism to postmodernism, theeffect of a pluralistic society on the church, and the consumerism that plagues theAmerican culture. Additionally, J would like to be a resource person for church plantersalready in the field.My position at LCS provides an ideal situation from which to work. Interviewsand subsequent discussions with both administration and faculty have suggested that theyhave a concern for both the substance and quality ofcorporate worship in thedevelopment ofchurch plants. J feel certain that they agree with the tenets ofthis projectand are willing to endorse my findings and conclusions. Furthermore, LCS connects mewith leaders in church planting, as well as new churches, and the classroom gives me aforum for reaching leaders ofthe future.I believe there may be some leaders strongly entrenched in church growthprinciples that may disagree with my conclusions. However, since our churches are

6autonomous and the seminary is supportive ofmy work, this presents no obstacles.While it may be tempting to endorse or critique particular styles ofworship, thisis beyond the scope ofthis project. The intent here is to focus on the essential content ofSunday morning worship, allowing students to draw their own conclusions concerningstyle as it relates to cultural context. This is not to suggest that a discussion of style willbe avoided, but rather that the emphasis ofthe discussion will be upon interpreting thedemographic research generally done for new church plants in light ofan increasedcomprehension ofbiblical content.Restoration Movement churches are free to develop Sunday morning worship asthey please in accordance with New Testament principles. Consequently, musicpreferences, orders ofworship, and architecture have changed in many ofour churches.However, strong emphasis on the sermon, adult baptism by immersion, and weeklycommunion have endured for two hundred years and will continue to do so.

CHAPTER 2BIBLICAL, THEOLOGICAL AND HISTORICAL FOUNDATIONSFOR PLANNING CORPORATE WORSHIPThe primary scriptural questions for this study concern the content of Sundaymorning worship. This research will explore Robert Webber's assertion that "for worshipto be biblical and Christian, the story ofGod's redemption and salvation must be itscontent. Otherwise it ceases to be Christian worship. For it is the content ofworship--theGospel--that makes worship uniquely and distinctly Christian."] The conclusionsconcerning content will in turn provide a basis for suggesting the elements that will beuseful in enabling the body of Christ to worship authentically when gathered.Worship as Re-enactmentDavid Peterson declares that "the worship of God's people in the Bible isdistinctive in that it is regularly presented as the worship offered by those who have beenredeemed.,,2 The importance ofthe exodus event to developing a strong biblical basis forSunday morning worship cannot be overstated. William Dumbrell emphasizes that thebook of Exodus moves from "Israel enslaved to Israel at worship.":' He continues, "Israelhas been redeemedfrom Pharaoh, but redeemed for Yahweh.?"I Robert E. Webber, Worship Old and New (Grand Rapids: Zondervan Publishing, 1994), 150.2 David Peterson, Engaging With God: A Biblical Theology ofWorship (Grand Rapids: Eerdmans,1992),26.3 William J. Dumbrell, The End ofthe Beginning (Grand Rapids: Baker Book House, 1985),39.4 Ibid.7

8Much ofIsrael's worship included the recitation ofGod's saving acts.' Godcommanded his children to remember, "We were slaves ofPharaoh in Egypt, but theLORD brought us out ofEgypt with a mighty hand" (Deut. 6:21).6 J. Gerald Janzenhighlights the fact that the biblical narrative "interweaves the events ofthe exodus withinstructions for ritual observances that are to celebrate the exodus."? Donald L. Williamscalls these ritual acts "re-presentation ofhistory," which he points to as the overridingpurpose in Israelite worship. 8The most significant "re-presentation" is the Passover meal, which GodfreyAshby describes as "afamily event celebrating and actualizing God's mighty redemptiveact in history.?" John Hagee portrays the atmosphere ofthe Passover celebration as allhearts waiting expectantly "to experience the holy awe found in this night ofredemption." 1 0 When the eldest son asks, "Why is this night different from all othernights?" the story is retold. But rather than being a completely cerebral event, whereremembering is merely an exercise in thinking, dramatic actions utilizing touch, taste,and smell bring the memories to life. Parsley dipped in salt-water recall the tears oftheslaves; the shank bone is symbolic ofthe sacrificial lamb; bitter herbs reflect theaffliction ofslavery; four glasses ofwine represent four stages ofthe exodus.5 See Exod. 15; Josh. 24:16-18; 1 Chron, 16.6 All Biblical references are taken from the New International Version.7 J. Gerald Janzen, Exodus (Louisville: Westminster John Knox Press, 1997),97.8 Donald L. Williams, "Israelite Worship as Re-Presentation" in The Complete Library ofChristian Worship, Volume I, ed. Robert E. Webber (Nashville: Star Song, 1994),85.9 Godfrey Ashby, Go Out and Meet God: A Commentary on the Book ofExodus (Grand Rapids:Eerdmans, 1998), 53.10 John Hagee, His Glory Revealed (Nashville: Thomas Nelson Publishers, 1999), 10.

9It is imperative for the royal priesthood to recover regular attention to thesalvation story for Sunday morning worship, including methods that engage theworshiper in activities other than listening. The tendency toward "seeker driven"worship may result in ignoring the Gospel story altogether. Music based on aesthetic tasteand sermons written around felt needs often deny those gathered the opportunity tocelebrate God's redemptive acts. Congregational songs that are filled with the story ofJesus are vital for new churches. Both hymns and praise choruses carefully selected maymeet this criterion. Lester Ruth suggests that the sacraments are "the originalmultisensory worship."!' For new churches, the Lord's Supper provides a time ofreenactmentfor believers and a teaching moment for unbelievers.The Significance of CovenantJanice Leonard notes that the covenant between God and his people "regulatesworship and provides much of its structure, rationale, and vocabulary.v'f The ancientswere familiar with covenants as political treaties, in which the "lord" and his "servant"entered into an agreement. In return for protection, the "servant" offered his allegiance tohis "lord." According to Leonard, this relationship to God built upon covenant "had beentrue for the patriarchs Abraham, Isaac, and Jacob, and it would eventually be true for theChristian church. It is the covenant that provides the basis for, and is the essence of, therelationship between the Lord God and his people. Through its framework they learn hisII Lester Ruth and Craig A. Satterlee, Creative Preaching on the Sacraments (Nashville:Discipleship Resources, 2001), 45.12 Janice E. Leonard, "The Covenant Basis of Biblical Worship," in The Complete Library ofChristian Worship, Volume I, ed. Robert E. Webber (Nashville: Star Song, 1994),56.

10ways, pledge their allegiance to him, and respond to him in worship."] 3 When Godgathered the nation ofIsrael at the foot ofMount Sinai in Exodus 24, he not only ratifiedthe ancient covenant he had made with Abraham, he inaugurated a new era in the worshiplife of his chosen people. Walter Brueggemann proposes that this chapter "holds togethertwo themes, one vertical and one horizontal. The first theme is communion in thepresence ofGod, which entails receiving the tablets ofcommands from God. The secondtheme is covenant making, whereby Moses dramatically and liturgically binds Israel toYahweh.,,14 Worship and covenant, characteristic of a community ofbelievers, are notpossible apart from each other. Worship, as expressed in cultic rituals, is empty andpointless when separated from a relationship with the covenant-making God. As God'schosen people, the nation of Israel was set apart to reflect his holiness: "I am the LORDwho brought you up out ofEgypt to be your God; therefore be holy, because I am holy"(Lev. 11:45). Thus, worship is covenant keeping, manifested in worshipers whocontinually seek to obey and honor God in daily activities. As Ronald Manahanconcludes, "Worship and life are intcrtwined.t'F'13 Ibid.14 Walter Brueggemann, "Exodus," in The New Interpreter's Bible: A Commentary in TwelveVolumes, Volume I, eds. Leander E. Keck, et al (Nashville: Abingdon Press, 1994), 882.15 Ronald E. Manahan, "The Worshiper's Approach to God" in Authentic Worship, ed. Herbert W.Bateman, IV (Grand Rapids: Kregel Publications, 2002), 71.

11Ifthe corporate worship of the body is to honor God, it must recognize thecovenant relationship. Visitors should recognize that those in the assembly are different,set apart from the world by God's grace and holiness. Rather than offering anatmosphere where guests can "sit back and relax," a group of authentic worshipers willoffer no apologies for giving wholehearted obedience to the God of salvation, who istheir Lord.Exodus 24The twenty-fourth chapter ofExodus records the response ofIsrael to theovertures ofYahweh. The call from God to worship is a critical ingredient in thispassage: "Then he said to Moses, 'Come up to the LORD, you and Aaron, Nadab andAbihu, and seventy ofthe elders of Israel. You are to worship at a distance, but Mosesalone is to approach the LORD; the others must not come near" (Ex.24: 1-2). Themeeting here is on God's terms, not the terms ofmen. Arthur Pink interprets the secondverse to mean "man cannot approach unto God on the ground ofhis own works.,,16 Heconcludes that, as Moses was the mediator for the nation of Israel, Christ is our mediator.Hence, "For any man to come unto the Father, the work ofChrist was indispensable.?"Much ofwhat troubles the church in the area ofworship could be avoided ifwe woulddefer to God as the one who initiates worship and consistently remind ourselves that it isthe work ofJesus Christ that gives us access to Almighty God. These reminders wouldinsure that the content ofSunday morning worship remains the story ofredemption andthat the style and structure are according to God's directive and not human preferences.16 Arthur W. Pink, Gleanings in Exodus (Chicago: Moody Press, n.d.), 175.17 Ibid.

12Word and TableA Theological Introduction to the Old Testament notes that this meeting includes"a commitment to God's word (vv.3, 8), various sacrifices (v. 4, 5), the reading oftheword (v. 7), the sprinkling ofblood--an atoning act (v.8)--a meal of fellowship in thepresence of God (vv. 9_11).,,18 In essence, these elements form liturgical actions,foreshadowing the emphasis that the church universal would place on Word and Table."For both the Old and New Testaments, one consistent pillar oftrue worship has been theWord of God," insists Timothy Ralston." Indeed, the Israelites' declaration, "We will doeverything the LORD has said; we will obey" (Exod. 24:7), is a response to the readingofthe Book ofthe Covenant. In At the Origins ofChristian Worship, Larry Hurtadostresses the importance ofmeals, not only to Jews, but also to other religious groups. Hepoints out that religious meals "expressed group solidarity in the religion, memorialisedgreat events in Jewish religious history, and were festive, celebratory affairs.,,2oFor this particular event at Mt. Sinai, the ratification of a covenant, the sharing ofa meal was a typical component. Samuel Balentine explains that at this meal thoseassembled were granted "an unparalleled intimacy with the presence ofGod.,,21Consequently Jesus' use ofa meal to invoke a new covenant prior to his once-and-for-aIIact ofatonement that would insure access to the Father was full of significance for the18 Bruce C. Birch, et al. A Theological Introduction to the Old Testament (Nashville: AbingdonPress, 1999), 133.19 Timothy J. Ralston, "Scripture in Worship" ui Authentic Worship, ed. Herbert W. Bateman, IV(Grand Rapids: Kregel Publications, 2002), 197.20 Larry W. Hurtado, At the Origins ofChristian Worship (Grand Rapids: Eerdmans, 1999),34.21 Samuel E. Balentine, The Torah's Vision ofWorship (Minneapolis: Fortress Press, 1999), 135.

13Jewish Christians.r' Although no Sunday gathering within the Christian Churchcommunity dismisses the importance ofWord and Table, often the attention given toeach suggests that they have lost considerable significance. Today sermons and songsmay dominate a worship service without allowing much time for God's Word to speakfor itself. The observance ofthe Lord's Supper may be rushed, with little time for truecommunion with God or with each other. New churches have the opportunity to reclaimthe priority ofWord and Table.Ministering to the SensesJanzen calls attention to another aspect ofthis passage that is worth mentioning intoday's religious climate. He states, "The covenant ceremony is rich in a meaning partlyspoken and partly acted out. The words give the actions their focus and clarity ofmeaning; the actions give the words a depth and range ofmeaning that words can onlyhint at.,,23 In this encounter, where God assembles his people for worship, he relies notonly on the written or spoken word, but on symbolism as well. The building of an altar,the burnt and fellowship offerings, the sprinkling ofthe blood and the sharing ofthe mealwere visible and tactile expressions that allowed the worshipers not only to listen, but totake part. Enlightenment thinkers oftoday who insist that only the Word is necessary forworship might discover from this passage a precedent for ministering to senses other thanthe ear.22 See The Anchor Bible Dictionary, which suggests that "the NT tradition seems to be makingsome deliberate and conscious connection with older covenant traditions." George E. Mendenhall and GaryA. Herion, "Covenant," in The Anchor Bible Dictionary, Volume I, ed. David Noel Freedman (New York:Doubleday, 1992), 1197.23 Janzen, 186.

14The TabernacleFollowing this encounter are instructions God gives to Moses for the building ofthe tabernacle, which is to become the center ofIsrael's worship. "The importance ofSinai's covenantal summons to worship God is signaled by the thirteen chapters ofdetailed instructions regarding the tabernacle and its appurtenances in Exodus 25-31 and35-40. The sheer volume ofthis material, which comprises nearly one-third ofthe bookof Exodus, suggests that at least from the narrator's perspective, Israel's experience atSinai can in no way be regarded as complete without the plans for the tabernacle.,,24A Motifof OfferingAt the heart ofthese plans is the motifofoffering. First, the establishment ofaplace for God to dwell among his people is "not a human device, but a holy gift thatcomes from God's own intentionality.v'" Second, the building ofthe tabernacle providedopportunity for the grateful Israelites to give ofthemselves in honor ofYahweh (Exod.25: 1). "The call for material," says Stephen Binz, "is prefaced by the instruction that allcontributions are to be made freely--not compelled--as each one's heart is prompted togive. ,,26 So willing were they, God had to call a halt to their offerings "because what theyalready had was more than enough to do all the work" (Exod. 36:7). Finally, thesacrificial system constituted the procedures ofworship practiced within the tabernacle,including ritual washings, burnt offerings, prayers ofconfession or praise, silent24 Balentine, 136.25 Brugguemann, "Exodus," in The New Interpreter's, 882.98.26 Binz, Stephen J. The God ofFreedom and Life (Collegeville, MN: The Liturgical Press, 1993),

15meditation or singing ofliturgical responses, blessings or benedictions, and a fellowshipmeal. 27 Each ofthese features carries an inference ofgiving. Implications for Sundaymorning worship are evident in this propensity toward offering. Worship is a gift thatGod gives his children; we need to have a means ofresponding to him. Conversely, Goddesires our worship, which we give willingly, abundantly, and with excellence. In hischoice ofworship practices God allows for the giftedness ofhis people to be used for hisglory.A Place for God to DwellGod wanted a place to dwell among his people: "Then have them make asanctuary for me, and I will dwell among them" (Exod. 25:8). J. Carl Laney maintains,"This command made possible God's promise to restore Himselfto His people. SinceEden, humanity had wandered the world apart from the divine presence. Then at MountSinai, God returned His presence and reestablished the long lost relationship of a Creator-King to His subjects. The building ofa sanctuary as a place for His holy presence wouldenshrine His purpose to make His people a kingdom ofpriests.l''" For the Israelites thetabernacle "constitutes a change in the way God is present among them--ongoing ratherthan occasional; close, not distant; on-the-move, not fixed.,,29 Remarking that God'spresence in Israel is kingly, Dumbrell suggests that the presence ofthe tabernacle is a27 Andrew E. Hill, Enter His Courts With Praise: Old Testament Worship for the New TestamentChurch (Grand Rapids: Baker Books, 1993), 142.28 J. Carl Laney and John W. Schmitt, Messiah's Coming Temple (Grand Rapids: KregelPublications, 1997), 9.29 Birch, 133.

16reminder ofIsrael's appropriate response to her King, stating that "worship is theprotocol by which one may enter the divine presence.T"It is important to note that the tabernacle was built in accordance with God'splans, just as he had previously given direction to the types ofsacrifices he desired.Tremper Longman clarifies that "God not only told Moses to build [the tabernacle]; hegave him specific instructions that he was to follow in every detail.,,3l Just as God is theone who calls us to worship, he also determines how it should be done. This suggeststhat in the planning stages for a new church the concern for corporate worship must be amatter ofmuch prayer. While demographic studies and surveys ofcultural preferencesmay be ofbenefit, church planters should first rely on the work ofthe Holy Spirit.Transcendence and ImmanenceStanley Grenz and Roger Olson recognize the "challenge of articulating theChristian understanding ofthe nature ofGod in a manner that balances, affirms and holdsin creative tension the twin truths ofdivine transcendence and divine immanence.,,32 Inhis thoughts concerning Exodus, Janzen discusses the correlation between these twotruths. "If," he says, "the laws of20:22-23:33 are associated with the mystery ofGod thatinspires great fear and a sense of God's distance, the instructions for the sanctuary inchapters 25-31 are associated with the sense ofthe communing nearness of God in 24:9-11.,,33 Similarly, the tabernacle itself stood as a testimony to the character of a God so30 Dumbrell, 42.3\ Tremper Longman, III, Immanuel in Our Place (Phillipsburg, N.J.: P&R Publishing, 2001),27.32 Stanley 1. Grenz and Roger E. Olson, 20 th Century Theology: God & the World in aTransitional Age (Downers Grove, IL: Intervarsity Press, 1992), 11.33 Janzen, 185.

17great as to be feared, yet within its walls lay the means by which "Israel was enabled toapproach the Holy One and to live in his presence.T" Hill recognizes this tensionbetween immanence and transcendence "seen in the boundaries set for the people aroundMt. Sinai," as a key theological emphasis "replicated in the floor plan ofthe tabernacle,which restricts the Israelites to the courtyard" (Exod. 19:12; Lev. 1:1_13).35Janzen writes, "The mere listing ofthe materials for the tabernacle (vv.3-7)--richand varied in colors, textures, and aromas--already stimulates the imagination toanticipate the sanctuary as a feast for the senses.v" He continues, "The tabernaclebecomes a place where worship arises to God not just from the human heart and thehuman spirit but also from the human body as engaged through its various senses and theemotions connected to them.,,37 Once again we encounter the use ofthe whole se1finworship.The Characteristics ofthe TabernacleWebber summarizes the characteristics ofthe tabernacle as being embodied insacred space, sacred rituals, and a sacred ministry" The symbolic use ofspace includesthe arrangement ofthe outer court, inner court and Holy ofHolies. "All ofthe pieces offurniture such as the altar, the laver, the golden lampstands, the table with the bread ofthe Presence, the altar ofincense, and the ark were laden with symbolic meaning as they34 Peterson, 32.35 Hill, 186.36 Janzen, 194.37 Ibid.38 Webber, Worship Old & New, 34.

18depicted an encounter with God.,,39 The sacred rituals surrounded five different kinds ofsacrifices. Longman assigns three functions to these sacrifices-vatonement, gift, andfellowship.l" Sacred ministry was performed by the priesthood, mediators between Godand his people chosen from the tribe ofLevi. The priests were not only to offer sacrificeson behalfofthe people, but also "to show forth the 'holiness' ofIsrael.,,41The TempleDuring the reign of Solomon, the temple "took over the visual function ofthetabernacle. It was a place where people under the old covenant had the opportunity todevelop their relationship with God through sacrifice and prayer. Everything in it servedto remind God's people that sin separates them from a holy God.,,42 While the tabernaclewas portable, the temple was permanent, indicating "the transition from a wanderingpeople to an established kingdom.T" Again, God gave specific instructions for itsconstruction. "All this," David said, "I have in writing from the hand ofthe LORD uponme, and he gave me understanding in all the details ofthe plan" (1 ehron.28:19).The Importance of Sign and SymbolBoth the tabernacle and the temple model "the use of sign and symbol in artisticexpression to convey theological truths.?"Barry Liesch adds that the "symbolic39 Ibid.40 Longman, 77-79.4\ Alfred Edersheim, The Temple: Its Ministry and Services (Peabody, MA: HendricksonPublishers, 1994, Updated Version, 1998),58.42 Laney, 37.43 Longman, 47.44 mu, 190.

19meanings provide us with insights into many aspects ofour own worship. ,,45 In biblicalhistory the divine presence was made visible through signs and symbols. Ron Owensillustrates:As we follow the pilgrimage ofthe children ofIsrael in the Old Testament, wesee God expressing various aspects ofHis nature and giving different pictures ofwhat He is like. He revealed, or imaged, Himself at the foot ofMount Sinai withthe cloud of fire. He imaged His character in the Ten Commandments. Heimaged Himself in the Ark ofthe Covenant, in which was placed the rod andbread. The seat on top ofthe ark represented the throne. The ark itselfimagedthe intimate bond that He had established between Himselfand His people, and itwas placed in the Holy ofHolies where His shekinah glory, His presence, dwelt.The entire Old Testament preimaged the Son. Everything pointed toward Himuntil, in the fullness oftime, He, in whom all fullness ofthe Godhead dwelt,would be fleshed out among us. God's primary and complete image ofHimselfwas revealed in Jesus Christ. 46Other symbols include the rainbow, altars, sanctuaries, the burning bush, cloud by day,fire by night, circumcision, unleavened bread, the Cross, tongues of fire, the eucharist,baptism and the Church. William Robinson calls attention to the fact that for the Jew"the Word of God was never primarily a spoken word. It was given in act rather than inphrase.?" He continues, "In worship, which was corporate action, rather than words,Christians constantly saw the holy action ofGod re-presented in symbolic fonns.'.48Noting that Evangelicals in the past have tended to value verbal over symbolic,Liesch contends that "it may not be enough to provide people with an intellectual faithand an intellectual worship that centers on verbal expression...The spatial and symbolical45 Barry Liesch, People in the Presence ofGod (Grand Rapids: Zondervan Publishing, 1988), 140.46 Ron Owens, Return to Worship (Nashville: Broadman & Holman Publishers, 1999),23.47 William Robinson, as quoted in Charles R. Gresham and Tom Lawson, The Lord's Supper:Historical Writings on Its meaning to the Body ofChrist (Joplin, MO: College Press Publishing, 1993),217.48 Ibid.

20may be as crucial as the verbal and analytic." Webber urges the church to recover the useof symbols today. He stresses that "symbolism is at the very center oflife itself.,,50Stephen G. Meyer concludes that SYmbols are important in worship psychologically,stating that "while the Bible presents the Christian faith as a rational faith, the rationale isbuilt on SYmbols which outline its structure.'?" Franklin Segler offers these criteria for theuse ofSYmbols: beauty to inspire the senses and form to point to some Christian truth. 52Recovering SYmbolism in new churches presents a challenge because of a consistent lackofworship space, but the Old Testament clearly shows that it must be wrestled with. 53The IncarnationOfcourse, the experiences in the tabernacle and temple only foreshadowed theday when God would become incarnate and "tabernacle" among his people. John 1:14declares, "The Word became flesh and made his dwelling place among us. We have seenhis glory, the glory ofthe One and Only who came from the Father, full of grace andtruth.,,54 Harrison beautifully captures the incarnation: "All the meaning and intent ofthe49 Liesch, 145.50 Robert E. Webber, in The Complete Library a/Christian Worship, Volume VI, ed. Robert E.Webber (Nashville: Star Song, 1994),74.51 Stephen G. Meyer, "Neuropsychology and Worship," Journal 0/Psychology and Theology,(Fall 1975): 286.52 Franklin M. Segler, Understanding, Preparing For, and Practicing Christian Worship, 2d ed.rev. Randall Bradley (Nashville: Broadman & Holman Publishers, 1996), 161.53 See Chapter 3 for further discussion of the challenges ofspace in new church planting.54 Longman explains that John has taken the Greek word for tabernacle (skene) and made a verbout ofit (skenoo), He suggests that "we feel the force of this verse when we translate it as 'the Word ...tabernacled among us.'" (37).

21tabernacle as the meeting-place of God and man find their fulfillment in the person andpresence ofHis Son. Never out ofmost intimate communion with His Father, nay, theFather was'abiding' in Him; yet always in close fellowship with man. He was the truetemple; in Him God dwelt among men.,,55Through the incarnation, God's presence transitions from "with" to "in." Jesuspromised "another Counselor to be with you forever-the Spirit oftruth" (John 14:15).Paul exhorts, "Don't you know that you yourselves are God's temple" (l Cor. 3:16)? "InActs and the Epistles the believer is set forth, historically and doctrinally, as indwelt bythe very presence ofGod.,,56 Ian Thomas eloquently states, "To be in Christ--that isredemption; but for Christ to be in you-that is sanctification! To be in Christ--thatmakes you fit for heaven; but for Christ to be in you-that makes you fit for earth! To bein Christ--that changes your destination; but for Christ to be in you-that changes yourdestiny! The one makes heaven your home-vthe other makes this world His workshop.T"Utilizing Webber's characteristics ofboth tabernacle and temple enables us toascertain the parallels between these structures and God incarnate. The writer ofHebrews makes this comparison:When Christ came as high priest ofthe good things that are already here, hewent through the greater and more perfect tabernacle that is not man-made, that isto say, not a part ofthis creation. He did not enter by means ofthe blood of goatsand calves; but he entered the Most Holy Place once for all by his own blood,having obtained eternal redemption. The blood ofgoats and bulls and the ashesofa heifer sprinkled on those who are ceremonially unclean sanctify them so thatthey are outwardly clean. How much more, then, will the blood ofChrist, who55 Norman B. Harrison, His Indwelling Presence (Chicago: The Bible Institute ColportageAssociation, 1928), 13.56 Ibid.57 Ian Thomas, The Saving Life ofChrist (Grand Rapids: Zondervan Publishing House, 1961), 19.

22through the eternal Spirit offered himself unblemished to God, cleanse ourconsciences from acts that lead to death, so that we may serve the living God!For this reason Christ is the mediator ofa new covenant, that those who arecalled may receive the promised eternal inheritance--now that he has died as aransom to set them free from the sins committed under the first covenant (Heb.9:11-15).Jesus became our sacred space, God himself living among man, who, through theHoly Spirit lives in us today. He became the sacred sacrifice, through his death, burialand resurrection, as both atonement and gift. As High Priest, he became the mediator,allowing access to fellowship with God and fulfilling the role ofsacred minister.Reminiscent of"Let my people go, so that they may worship me in the desert" (Exod.7:16; 8:1,20; 9: 1, 13), the Hebrews passage plainly states that Jesus' unspeakable gift ofredemption was offered "so that we may serve the living God!,,58 This reconfirms ourearlier assertion that remembering the Gospel story is a necessary component ofworship.The Psalms"It is almost impossible to overestimate the influence ofthe Psalms on Jewish andChristian tradition, both in terms ofthe worship ofthe community and the spiritualexperience ofcountless individuals," declares Robert Davidson.i" Hill calls the Psalms"the hymnbook ofthe Old Testament and the essence ofthe sacrifice ofpraise raised toGod in the temple liturgies.t''" While a complete study ofthe role ofthe Psalms in58 The word translated "serve" in Heb. 9:14 is the Greek latreuo; in the Exodus passages theHebrew '{jQad., "serve," is rendered in the LXX by latreuo. According to Klaus Hess, when Moses asksPharoah to let the people go so that they may "serve" God in the desert, "it is a question ofworship, which,as in the case ofother ancient peoples, was carried out through the cultus." Colin Brown, ed., The NewInternational Dictionary of New Testament Theology, Volume 3: Pri-Z. Tr. with additions and revisionsfrom the German Theologishes Begriffslexikon zum Neuen Testament, ed., Lothar Coenen, ErichBeyreuther and Hans Bietenhard (Grand Rapids: Zondervan, 1978,1986), 550.59 Robert Davidson, The Vitality ofWorship: A Commentary on the Book ofPsalms (GrandRapids: Eerdmans, 1998), 1.60 Hill,:296.

23worship is beyond the scope ofthis paper, two types ofPsalms are worth mentioning inrelationship to Sunday moming worship.The Entrance PsalmsThe entrance Psalms, 15 and 24, "invite theological reflection on what it means toenter God's reign and to submit to God's sovereign claim upon the life ofGod's peopleand the world," maintains J. Clinton McCann. 6 1When coming before God, concludesManahan, "Worshipers ought to sense their separation from God; they are His guests.,,62Both Psalms are in the form ofa question and answer, signifying the conditions forentering the sanctuary of God. This privilege is based on the graciousness of God.Therefore the answers (Ps. 15:2-5b; 24:4-6), "should not be understood as requirements;rather, they portray the character ofpersons whose lives have been shaped in conformitywith God's character.t''" McCann points out that the descriptions used here are usedelsewhere to describe God (Ps. I8:30--blameless; Ps. 11 :7--righteous; Exod. 34:6-­faithfulj" Again we see that God's people reflect his holiness. Manahan exhorts, "Asimportant as liturgy and ritual are, they cannot displace the importance of ethical andmoral integrity.,,65 In both passages it is obvious that these inward traits necessary for theworshiper to enter God's presence are manifested in outward actions.61 J. Clinton McCann, Jr., "The Book of Psalms," in NIB Commentary, 651.62 Manahan, 69.63 McCann, 733.64 Ibid.65 Manahan, 71.

25about the ability ofGod to intervene. The postmodern condition says that there is noabsolute truth, but still the lost come seeking answers. The laments, expressed throughdrama, music or art, give outlet to the fears ofthe lost and show them that they are notalone.The Relationship Between Jewish and Christian WorshipBefore pursuing a New Testament study ofthe content ofSunday worship it isimportant to give attention to the symbiotic relationship between Jewish and Christianworship. Because Christianity originated within the realm ofJudaism, it could not helpbut retain some ofthe distinguishing factors ofthat sect. "In early Christian worship, asin so many aspects ofearly Christian life, there is clear evidence of substantial borrowingfrom Judaism," states Stephen Wilson. 70Jesus often quoted from the Torah, the Prophetsand the Psalms and instituted the Eucharist during a Jewish meal. Karl Schelkle observesthat Jesus "speaks with deepest reverence for the temple and for worship," but did react"in a negative manner to the notions and prescriptions in reference to ritual purity.,,7]Evelyn Underhill emphasizes the extent to which early Christians relied on their Jewishroots:It is clear from the New Testament that the first generation ofJewishChristians continued, like their Founder, to take their share in the nationalworship alongside their own distinctive practices: and since the devotional routineofthe Temple and Synagogue was the only kind ofpublic worship known andused by them, it inevitably provided the matrix within which Christianinstitutional worship afterwards developed. The Jewish ritual use ofwater, oil,bread, and wine, familiar to the Apostolic Church, exerted a direct influence onthe form which was taken by the Christian sacraments. The Jewish Psalter70 Stephen G. Wilson, Related Strangers (Minneapolis: Fortress Press, 1995),224.7\ Karl Hermann Schelkle, Theology ofthe New Testament, Volume IV, The Rule ofGod: Church­-Eschatology (Collegeville: MN: The Liturgical Press, 1978), 119.

26became the first hymnbook ofthe Church, and still remains the backbone of itsordered daily worship: the reading and expounding ofthe Old Testament,stressing the historical character ofthe Christian revelation, was from thebeginning a vital part ofthe ministry ofthe Word.... Therefore some knowledgeand sympathetic understanding ofJewish worship, its awed recognition oftheOne God, and the deep and tender piety ofits saints, is essential to any realunderstanding ofChristian worship.fThe SynagogueJames Garrett, Jr. claims it was the synagogue that "set the pattem for Christianand Muslim worship, as well as the worship which survived the destruction ofthe temple[A.D.70] for Judaism.,,73 Worship in the synagogue was very different from that in thetemple. Having no priestly rituals, it emphasized praise, prayer and instruction. FrankSenn reports that the reading, exposition, and application ofscripture were at the heart ofsynagogue worship.i" O.S. Rankin credits the synagogue service with giving theChristian service its pattem ofpraise-prayer-reading of scripture-homily or sermon.fJesus taught in the synagogue (Luke 4:15-16), and regularly attended services there.John Frame notes that while God gave specific instructions conceming the sacrificialworship ofthe temple, he left the arranging ofthe synagogue services up to the people.i"72 Evelyn Underhill, Worship (New York: Harper & Row, 1936), 194.73 James Leo Garrett, Jr., Systematic Theology: Biblical Historical, and Evangelical, Volume 2(Grand Rapids: Eerdmans, 1995),590.70-71.74 Frank C. Senn, Christian Liturgy: Catholic & Evangelical (Minneapolis: Fortress Press, 1997),75 a.s. Rankin, "The Extent of the Influence of the Synagogue Service Upon Christian Worship,"in Studies in Early Christianity. 18 volumes, Volume 6, Early Christianity and Judaism, ed. EverettFerguson (New York: Garland Publishing, 1993). Rankin observes that this pattern is used in the part ofthe service that is called pro-anaphoral, i.e., the part prior to the Eucharist.76 John M. Frame, Worship in Spirit and Truth (Phillipsburg, NJ: P&R Publishing, 1996),23.

27Acts 2:46 records that the early believers "continued to meet together in thetemple courts." According to Hill, "the early church continued to worship, pray, preach,and teach in the temple until the persecution of Christians in Jerusalem associated withthe stoning ofStephen.Y" Underhill credits the temple rituals for "those primitivesymbols and references which abound in the New Testament and still continue to play anessential part in its liturgies and hymns.,,78 The themes of sacrifice and offering were notforgotten, but viewed through the eyes ofthose who claimed a new redemption.John 4Webber points out that "the Jerusalem Christians were aware that the temple andits rites had been fulfilled in Christ.,,79 This change in the understanding ofthe temple, asignificant difference between worship in the Old and New Testaments, becomes evidentin the encounter between Jesus and the Samaritan woman in the fourth chapter ofJohn. Inanswer to her question, "Our fathers worshiped on this mountain, but you Jews claim thatthe place where we must worship is in Jerusalem," Jesus boldly proclaims that "a time iscoming when you will worship the Father neither on this mountain nor in Jerusalem"(John 4:20-21). This dismissal ofthe earthly temple is followed by a rare declaration ofJesus' Messiahship ("I who speak to you am he," v. 26), the implication being that he hascome to replace the temple.Jesus' answer to the woman's simple question appears to be equally simple: "Yeta time is coming and has now come when the true worshipers will worship the Father in77 Hill, 185.78 Underhill, 213.79 Webber, Worship Old & New, 44.

28spirit and truth, for they are the kind ofworshipers the Father seeks. God is spirit, and hisworshipers must worship in spirit and in truth" (John 4:23-24).Gerald Borchert expresses Jesus' concern for worship, stating that "he turned theconversation away from the place ofworship to the nature ofworship.T" Jesus does notstress specifics concerning the content ofworship here, which is precisely the reason thisdiscourse should be included in this study. Ifhe had laid down rules similar to those theJews had learned under the Old Covenant, churches today would have a much easier jobin planning Sunday worship. But as he, the very fulfillment ofthe New Covenant, stoodbefore the Samaritan woman, he initiated a call for worship that is more concerned withthe heart ofthe worshiper than the form that it takes. For churches from the RestorationMovement tradition that retain a firm commitment to the New Testament as the onlybasis for the elements and order ofSunday morning worship, this observation is critical.This passage provides a lens through which to view the picture ofthe church in the bookofActs and the Pauline passages that the founding fathers relied upon as prooftexts forwhat should transpire in the assembly.Spirit and TruthMost scholars agree that the word "spirit," translated from the Greek word,pneuma, refers to the human spirit. However, the word, coupled with theacknowledgement that "God is spirit," connects the human to the divine. ConsideringJesus' previous discussion concerning "living water," which Donald Guthrie denotes is "a80 E. Ray Clendenen, ed., The New American Commentary, Volume 25A, John 1-11, by Gerald L.Borchert (Nashville: Broadman & Holman Publishers), 207.

29well known symbol ofthe Holy Spirit,,,81 it is probable that Jesus is alluding to the timewhen the Holy Spirit will direct the human spirit. Richard Averbeck deduces that "thedirect correspondence and functional connection between the divine Spirit and the humanspirit is ofthe utmost importance in worship.,,82 He insists that "we need to take all thatmakes up our human spirit seriously in worship, including our mind, will, emotions,attitudes, perspectives on life, personality, troubles, joys and all the rest ofwhat we knowand are, other than a physical body. ,,83In John's writings the Greek word, aletheia, translated as "truth" often means"authenticity," "divine reality," or "revelation.t''" Kittel understands worship in truth tobe "not just pure knowledge but as determined by God's own reality, in pneuma, and bythe revelation made in Jesus. 85 A. C. Thiselton agrees that aletheia conveys the idea ofreality, contrasting it with "whatever the situation may look like on the surface.T"Consequently he reasons, "Those who worship God in Spirit and in truth are not thosewho worship in sincerity and inwardness. The Samaritans are not criticized for lackingsincerity. True worship is that which accords with reality, which men grasp on the basis8\ Donald Guthrie, New Testament Theology (Downers Grove, IL: Inter-Varsity Press, 1981),528.82 Richard E. Averbeck, "Worshiping God in Spirit," in Authentic Worship, 102.83 Ibid., 86.84 Gerhard Kittel and Gerhard Friedrich, ed. Theological Dictionary ofthe New Testament,Abridged in one volume, trans. Geoffrey W. Bromiley (Grand Rapids: Eerdrnans Publishing, 1985),38-39.85 Ibid.86 A. C. Thiselton, in Colin Brown, ed., The New International Dictionary of New TestamentTheology, Volume 3: Pri-Z. Tr. with additions and revisions from the German Theologishes Begriffslexikonzum Neuen Testament. ed., Lothar Coenen, Erich Beyreuther and Hans Bietenhard (Grand Rapids:Zondervan, 1978,1986),890.

30ofrevelation. ,,87 C.H. Dodd's definition ofen aletheia is "on the plane ofreality,"meaning that truth "comes through Jesus."ssRecognizing that spirit and truth are closely connected, Mark Scott interprets thistext as a call to authenticity, suggesting that "Jesus might be emphasizing qualities in theworshiper and not the realms in which the worship takes place.,,89 "Maybe," he says,"Jesus is saying, 'Come before me in genuineness ofheart.",90 Echoing Dodd's assertionthat truth "comes through Jesus" he concludes that the key to becoming authentic is"nothing less than salvation by Christ and discipleship in him, where we are deliveredfrom the cancer of self1,,91Often this passage is used to justify the need for both emotions and knowledge inworship. While there is some validity to this argument, I would suggest that a criticalissue here is the necessity ofrecognizing the Messiah's role in worship. Without theGospel, worship in spirit and truth is not possible. Jesus boldly proclaims the dissolutionofthe earthly temple and later will leave the Holy Spirit to inhabit the worship ofbelievers. First generation Christians would have recognized his presence in worship andevery day life.For decades, church growth leaders have been striving to find the key to bringingunbelievers to church. Methods ofpreaching, styles ofsinging, and program after87 Ibid., 891.88 C.H. Dodd, The Interpretation ofthe Fourth Gospel (Cambridge: University Press, 1953), 175.89 Mark Scott, Address to the Association of Christian College Music Educators, Ozark ChristianCollege, September, 2002.90 Ibid.91 Ibid.

31program have been suggested. However, my contacts with people who have recentlysought out church homes suggest to me that God and "seekers" are looking for the samething--spirituality and authenticity.Acts 2Because Acts 2:42-47 provides insight into the worship practices ofthe earlychurch, it has become the definitive prooftext for churches aligned with the RestorationMovement. This passage illustrates the daily activities ofthe early church--"Theydevoted themselves to the apostles' teaching and to the fellowship, to the breaking ofbread and to prayer (Acts 2:42).,,92 Robert Wall indicates that each ofthese practices "isa concrete expression of forgiveness ofsins and the reception ofthe Spirit; each is madepossible only because ofconversion, and together they make possible the convert'scontinued formation toward maturity.t''"The book ofActs does not give a clear description ofwhat comprised "theapostles'teaching." Ajith Fernando believes that it likely included "explanations ofthenature of salvation, the person and work ofChrist, the commands ofChrist and otherfeatures ofthe Christian life, and the message ofthe kingdom.':" Certainly the custom ofbiblical instruction has remained consistent throughout the history ofthe church and is astrong component ofall ofthe churches I contacted.92 Literally, "the prayers" (the Greek hai proseuchai - plural).93 Robert W. Wall, "Acts," in The New Interpreter's Bible: A Commentary in Twelve Volumes,Volume X, eds. Leander E. Keck, et al (Nashville: Abingdon Press, 1994), 73.94 Ajith Fernando, The NIV Application Commentary: Acts, ed. Terry Muck (Grand Rapids:Zondervan, 1998), 120.

32The Greek word translated "fellowship" is koinonia, which Richard Foster definesas "deep inward fellowship in the power ofthe Spirit.,,95 It generally means "a group ofpeople bound together in a 'communion' or 'fellowship' by what they have in commonwith each other." 96 The text makes it clear that this "communion" included sharingpossessions with those in need, praising God together, and being devoted to one another.Koinonia is a privilege ofChristian life unparalleled by any other affiliation. This uniquequality is highly relevant in today's society. Postmodems are extremely open tocommunity and will gravitate toward a body where it is boldly displayed.F. F. Bruce states that "the 'breaking ofbread' denotes something more than theordinary partaking of food together: the regular observance ofthe Lords' Supper is nodoubt indicated. 97While this observance appears to have formed part of an ordinarymeal, the emphasis on the act ofbreaking the bread, 'a circumstance wholly trivial initself,' suggests that this was 'the significant element ofthe celebration.',,98 OscarCullman reasons that the designation "breaking ofbread,' an unusual expression todesignate a meal, "indicates that those present were conscious ofperforming at the sametime an act ofspecial significance.T" The practice ofcommunion will be furtherexplored in the examination of 1 Corinthians.95 Richard Foster, Celebration ofDiscipline (New York: Harper & Row, 1978), 143.96 Gerald F. Hawthorne, "The Lord's Supper," in The Complete Library ofChristian Worship,Volume I, ed. Robert E. Webber (Nashville: Star Song, 1994),323.97 There is little need to make a case for weekly Communion within the Christian Church tradition.The emphasis for this study will be on regaining an appropriate focus in its celebration.98 F. F. Bruce, Commentary 0/1 the Book ofActs (Grand Rapids: Eerdmans, 1974.99 Oscar Cullman, "The Breaking ofBread," in The Complete Library ofChristian Worship,Volume I, ed. Robert E. Webber (Nashville: Star Song, 1994),318.

33The prayers mentioned in Acts 2:42 almost certainly have some affinity with theprayers the new Christians had learned as Jews. Ken Read theorizes that the term may"refer to the 19 prayers that were recited by rote every day in the synagogue."100Bruceconcurs with this possibility, but believes that Luke is primarily referring to "their ownappointed seasons for united prayer."lOI Whatever the case, prayer was undoubtedly anessential element ofthe assembly from the very beginning ofthe church. GeoffreyBromiley summarizes, "A genuine Christian service without [prayer] is almostunthinkable."102The message on the Sunday I visited one church plant concerned the power ofprayer. However, the service itselfcontained very little actual prayer. I was struck by this,wondering how new Christians were expected to learn to pray ifit was not modeled in theassembly. It would be helpful ifpreachers, worship leaders, and elders would give timeand thought to the prayers in Sunday morning worship.100 Ken Read, Created to Worship (Joplin, MO: College Press Publishing, 2002), 95.101 Bruce, 80.102 Geoffrey W. Bromiley, "Elements of New Testament Worship," The Complete Library ofChristian Worship, Volume I, ed. Robert E. Webber (Nashville: Star Song, 1994), 107.

341 CorinthiansAnother New Testament text on which the Christian Church has relied heavily is1 Corinthians. The letter is directed toward a church that is having some very specificproblems. As Paul addresses these issues, we gain insight into his concems for worship inthe assembly.Although Paul in no way suggests a particular structure in his letter, he does listsome ofthe elements ofearly Christian worship-.a hymn, a word ofinstruction, arevelation, a tongue or an interpretation (1 Cor. 14:26). He does not dwell on thenecessity of one component over another, but rather is concemed with the spirit in whichthey are offered. He obviously expects each one to participate using the gifts God hasgiven him. He insists that all is done "for the strengthening ofthe church," admonishingthe believers to show deference to one another, speaking in tongues only if an interpreteris present so that all may praise God together. "Ifyou are praising God with your spirit,how can one who finds himself among those who do not understand say'Amen' to yourthanksgiving, since he does not know what you are saying? You may be giving thankswell enough, but the other man is not edified" (1 Cor. 14:16-17).There are some serious implications here for church plants. First, the heart oftheworshiper needs to be consistently cultivated, rather than focusing entirely upon methodsor particular elements used in corporate worship. Second, the leadership should seek tobecome aware ofthe giftedness ofeach member ofthe body, that it might be used for theglory of God. This may include musical talent, artistry, hospitality, teaching and aplethora ofother God given abilities. Finally, the edification ofthe whole is moreimportant than the pleasure ofone. This means that hospitality to strangers may dictate

35some liturgical acts, while deference to different generations or backgrounds may informothers.Noting that there might be unbelievers in the assembly, Paul does not imply thatthe gathering should cater to them. Rather, he seems to suggest that when believersworship wholeheartedly, unbelievers will recognize that "God is really among you!" (1Cor. 14:25). Paul concludes his exhortation about the assembly by reminding his readersthat "everything should be done in a fitting and orderly way" (1 Cor. 14:40), accentingthe corporate nature ofthe assembly. Individuals were not to focus on their personalpreferences, but on that which would build up the body ofChrist.The Lord's SupperThe efficacy and nature ofthe Lord's Supper was important enough for Paul tospend most ofChapter 11 dealing with the appropriate celebration ofit. Evidently thebody in Corinth was abusing the meal, causing division among it members. Again, as hedeals with the difficulties we gain a better understanding ofhis opinions concerning thisimportant element ofworship. He does not suggest a particular manner in which theelements must be distributed or handled, but rather a particular manner in which theyshould be understood. Steering the Corinthians away from their selfishness, he turnstheir attention back to the institution ofthe Supper by the Lord Jesus Christ. This placesemphasis on the salvation story and allows for re-enactment as part ofevery Sundaycelebration. William Baird views the Lord's Supper as an eschatological event:It is God's saving actions, continually reenacted in the life ofHis people. Itstraces ofPassover observance remind the faithful that God has led them out ofEgypt. Its stress upon the Lord's death makes real God's supreme redemptive actin the midst ofhistory for all men. Its continual repetition provides men ofongoing history with the opportunity to confess the crucified Christ. Its pointing

36to the future grants hope to the world, joy to the faithful, trust in the victory ofGod. Indeed, participation in the Supper ofthe Lord illuminates the whole historyofsalvation.l"When the early Christians celebrated the Eucharist, it was an experience in whichthey expected Christ to be present. In his discussion ofthe eleventh chapter of1 Corinthians, Laurence Stookey masterfully places this matter in context:For most twentieth-century Christians, remembering is a solitary experienceinvolving mental recall. But for ancient Jews and early Christians (the first ofwhom were all Jews), remembrance was a corporate act in which the eventremembered was experienced anew through ritual repetition. To remember wasto do something, not to think about something. Thus in verse 25, the words 'dothis' are even more crucial than 'in remembrance ofme.' Almost universally we'do this,' but often we suppose that in doing it, we are primarily to 'think aboutthis.' We have become passive and cerebral, often thinking primarily about thehistorical ministry ofJesus. But the intention ofPaul is that we activelyparticipate--and in the participation experience anew for ourselves the presence ofthe living Christ among us. lOThe Greek word anamnesis is helpful in analyzing the mindset ofthe earlyChristians. Kenny Boles, acc Greek professor, defines the word as "bringing somethingup into the conscience now; to do again." He agrees that merely remembering is a weaktranslation, suggesting that partaking ofthe emblems brings Jesus into our midst morethan a routine get together. lOS Torrance clarifies that "the work ofmemory, ofrealizingour participation and fellowship in the sufferings ofChrist, is the work ofthe HolySpirit.,,106 Brian Greet admonishes the church to seek Christ's presence at the table: "If103 William Baird, The Corinthian Church--A Biblical Approach to Urban Culture (Nashville:Abingdon Press, 1964), 131.104 Laurence Hull Stookey, Eucharist: Christ's Feast with the Church. (Nashville: AbingdonPress, 1993),28-29.105 Kenny Boles, Interview by author, 7 October 2002, Joplin, MO, Ozark Christian College.106 James B. Torrance, Worship, Community and the Triune God ofGrace (Downers Grove, IL:InterVarsity Press, 1996), 86.

37Christians cease to meet Him here, then all joy will have died and that vision, withoutwhich the people perish, will have faded fore\"\~r.'·l(l7Paul's words in 1 Cor. 11 :27-29 require examination. as they are often repeated atthe Table, sometimes to the exclusion of the rest of the chapter. He admonishes,"Therefore, whoever eats the bread or drinks the Clip ofthe Lord in an unworthy mannerwill be guilty of sinning against the body and blood ofthe Lord. A man ought toexamine himselfbefore he eats ofthe bread and drinks ofthe cup. For anyone who eatsand drinks without recognizing the body ofthe Lord eats and drinks judgment onhimself." Taking this text out ofcontext may result in a Communion observance that islopsided and self-centered. While "to examine himself' does suggest an inward focus,the warning directly follows Paul's exhortation to "proclaim the Lord's death until hecomes" (v.26). Therefore, "recognizing the body ofthe Lord" appears to refer back toPaul's recalling ofthe body and blood ofJesus, necessitating an examination ofthebeliever's relationship to Jesus and requiring more than a recital of daily trespasses.Additionally, The New Interpreter's Bible reminds us that "in Paul's thought thebody ofChrist can never be separated from the members who by God's grace areincorporated into it. So 'discerning the body' is Paul's shorthand way oftalking about anindividual's assessment oftwo distinguishable but inseparable matters: how well one'slife relates to Christ and how well one's love ties one to others who, though many are onebody in ChriSt."I08 Alexander Campbell speaks eloquently on this matter:Upon the loafand upon the cup ofthe Lord, in letters which speak not to theeye, but to the heart ofevery disciple, is inscribed, 'When this you see, remember107 Brian A. Greet, Broken Bread in a Broken World (Valley Forge: Judson Press, 1970),59.1081. Paul Sampley, "1 Corinthians," in New Interpreter 's Bible, Volume X, 936.

38me.' Indeed, the Lord says to each disciple, when he receives the symbols intohis hands, 'This is my body broken for you...This is my blood shed for you.' Theloafthus constituted a representation ofhis body-first whole, then wounded forour sins. The cup is thus instituted a representation ofhis blood-once his life,but now poured out to cleanse us from our sins. To every disciple he says, 'Foryou my body was wounded; for you my life was taken.' In receiving it thedisciple says, 'Lord, I believe it. My life sprung from thy suffering; my joy fromthy sorrows; and my hope of glory everlasting from thy humiliation andabasement even to death.' Each disciple, in handing the symbols to his fellowdisciple, says, in effect, 'You, my brother, once an alien, are now a citizen ofheaven; once a stranger, are now brought home to the family ofGod. You haveowned my Lord as your Lord, my people as your people. Under Jesus theMessiah we are one. Mutually embraced in the everlasting arms, I embrace youin mine; thy sorrows shall be my sorrows, and thy joys my joys. Joint debtors tothe favor of God and the love ofJesus, we shall jointly suffer with him, that wemay jointly reign with him. Let us, then, renew our strength, remember our King,and hold fast our boasted hope unshaken to the end.' 109New churches have the valuable gift ofhaving no established traditions. This isnowhere more significant than in the celebration ofthe Lord's Supper.Leaders for thesegroups can seek to provide opportunities to recapture the true spirit and meaning oftheEucharist. By careful attention to that which precedes and follows the partaking oftheelements, they may enable Christians to experience the presence ofChrist andnonbelievers to recognize the communion ofthe saints.Historical PerspectivesBorchert asserts that "worship devoid ofunderstanding God's activity in historyoperates in a vacuum.r''!" The picture ofthe church in Acts and 1 Corinthians forms anatural bridge to historical practices ofworship that have stood the test oftime. As thechurch moved past first-generation Christians, worship continued to be permeated withthe abiding presence of a Risen Savior and distinguished by rich koinonia. Garrett lists109 Alexander Campbell, The Christian System (Joplin, MO: College Press, 1989),274.110 Borchert, 208.

39the common components of early Christian worship as prayers, praise (includingdoxologies, Amens, and blessings), Psalms, hymns, and songs, creeds or confessions offaith, readings from an Old Testament text, the proclamation ofthe Word, and the Lord'sSupper. III Elements of"a more occasional nature" were "baptism, the agape meal,meetings for prayer, the reading ofGospel material, the reading of a letter from Paul, theoffering for poor Jewish Christian brethren, speaking in tongues and interpretation oftongues and the kiss ofpeace."ll2 Senn accents the participatory nature ofthesegatherings, noting "that the diversity ofministers exercising particular roles in and for theassembly was an important fact oflife for the early church ... It fostered the sense oftheliturgy as the work ofthe people."! 13Martin LutherJames White suggests that "an important characteristic ofthe Reformation periodis the richness and variety ofpossibilities that develop in worship."!" Martin Luther wasespecially concerned for the nature ofSunday morning worship. As he set out to rid thechurch ofpractices contrary to his understanding ofthe scripture, he did not wish to rejectthe known liturgy in its entirety. In his desire to give worship back to the people, heallowed them to retain much ofwhat they already knew, while introducing hymns in theirown language. He also encouraged preaching as part ofworship, desired frequentIII Garrett, 593.112 Ibid.113 Senn, Christian Liturgy, 77.114 Ibid.

40communion, and believed that anything not forbidden in scripture could be used inworship.According to Ulrich Leupold, Martin Luther's liturgical reforms "show such afinn grasp ofthe essentials and such a bold and sure expression ofthem that his reformsbecame a pattem for centuries to come and set forth principles that are as valid today asthey were in Luther's time.,,115 Although conservative in nature, Luther "had a pastor'sconcem for the faith and piety ofthe common people" which lead him to reorganizecorporate worship.l" Gordon Lathrop notes that Luther "believed that liturgical changedepended upon actual pastoral circumstances and that it always had to be preceded byeducation and accompanied by love."! 17 In his German Mass, he "warned against thoseliturgical renewalists who felt obligated to produce a new order ofworship just when thepeople had gotten used to the old one. He felt that true worship and meaningfulinstruction were impossible ifthere were not established forms in which these thingscould be done."] 18One area ofthe mass that caused Luther much distress was the lack ofparticipation by the congregation, particularly in the area ofmusic. An excellentmusician himself, Luther desired that this gift ofGod be available for the benefit of allbelievers. Stephen Nichols depicts Luther's view ofcongregational singing as "a retum to115 Ulrich S. Leupold, ed. Luther's Works, Volume 53, Liturgy and Hymns, by Martin Luther(Philadelphia: Fortress Press, 1965), xiv.116 Ibid.117 Gordon Lathrop, "Luther: Formula Missae: Order of Mass and Communion for the Church atWittenberg" in The Complete Library a/Christian Worship, Volume II, ed. Robert E. Webber (Nashville:Star Song Publishing, 1994), 188.16.118 Frank C. Senn, Christian Worship and Its Cultural Setting (Philadelphia: Fortress Press, 1983),

41and restoration ofthe biblical practice which was obscured over the centuries. Music wasnot a mere enhancement to the church service, but played a crucial role in allowing theredeemed to express their gratitude toward God.,,119 Luther wrote thirty-seven hymnshimself; while his original intent was to allow for congregational singing, his hymns wereso powerful in their doctrinal content that the Jesuits later said that his hymns "destroyedmore souls than his writings and speeches.,,120Luther resisted the idea of laying down a legalistic liturgical structure to be usedby all. He believed that "the circumstances and conditions ofcongregations were sovaried that it was not even possible to legislate an order ofworship that would be relevantto every gathering of God's people.,,121 By example, Luther taught that liturgy "is alwayslocal, always done here, in our particular way.122 He also insisted that any liturgicalchange "be preceded by teaching and preaching. Change must be for the sake ofthegospel, not because ofthe authority ofthe preacher.,,123Church planters are, in a sense, reformers. Many admittedly tum to churchplanting out of frustration for the traditionalism and legalism they find in long establishedchurches. They see in new churches the opportunity to establish new traditions and reachthose who may have been disillusioned by previous encounters with empty religion. Inthe area ofworship, leaders ofchurch plants can learn much from Martin Luther. His119 Stephen J. Nichols, Martin Luther: A Guided Tour ofHis Life and Thought (Phillipsburg, NJ:P&R Publishing, 2002), 180.120 Senn, Christian Liturgy, 287.121 Senn, Christian Worship, 17.122 Lathrop, 188.123 Ibid.

42insistence upon corporate worship that was relevant to each individual congregation, laterechoed by the founders ofthe Restoration Movement, speaks to the heart ofchurchplanting. His pastoral concern for the participation ofthe congregation is a criticalcomponent ofplanning Sunday morning worship. Church planters must learn to viewdemographic research from this angle. Luther's reorganization of liturgy suggests thatboth believers and seekers must be considered, and that all should be consistentlyeducated concerning the true nature ofworship.The Restoration MovementThe Restoration Movement can be traced to a group ofmen around the tum ofthenineteenth century who reacted to the sectarianism they believed to be damaging thechurch. These pioneer leaders "called people to the simple gospel ofChrist, the authorityofthe Scriptures, the right ofprivate judgement in matters ofopinion, and the unity of allbelievers."124Dan Dozier reminds us to study scripture with open minds as these leaders did:"They explored the Bible's teachings with a critical eye, as ifthey were investigating itfor the first time. It was their critical and exploratory thinking that eventually led them toleave their denominational ties and many oftheir former ways ofworship for biblicalpatterns ofworship.,,125The most influential ofthe above-mentioned leaders was Alexander Campbell."From the early 1820s to the time ofhis death in 1866 he was without peer as the revered124 David L. Eubanks, "Simply Christians," Lookout Magazine, Special Edition, 3.125 Dan Dozier, Come Let Us Adore Him (Joplin, MO: College Press, 1994), 17.

4~spokesman and leader ofthe movement." 126This comment made in 1828 by Campbellexpresses his basic premise about the content ofworship: "The New Testament containsno liturgy, no congregational service, as did the Old Testament. In the writings ofthegreat Jewish apostle, Moses, there is a ritual, a liturgy, a tabernacle or temple service laiddown, but no such thing is found in the apostolic epistles.,,127 According to Dozier,Thomas Campbell, Alexander's father, considered the developments that had occurred inworship tradition since the first century to be invalid. 12RThis reflects one ofthe ideals ofthe Restoration plea, "a firm determination to accept the Scriptures as the onlyauthoritative rule. ,,129Drawing from this principle the pioneers of the movement insistedupon observing the Lord's Supper weekly, a practice which continues today. 130Interestingly, Campbell, a well-known and prolific speaker himself, objected topreaching in the Sunday morning worship service. He distinguished between the role ofpreaching and teaching and viewed himself as a teacher. Lynn Hieronymus explains thatthe "Scriptures were indeed to be expounded on that occasion but in a manner suitable foredification and not with a view to evangelism.t'':" There was a place for the evangelist,but Sunday morning services were not it. These services were to be centered on theLord's Supper. The great Cane Ridge revival in 1801, under the influence ofBarton W.126 Lynn Hieronymus, What the Bible Says About Worship (Joplin, MO: College Press, 1984), 1.127 Ibid., 2.128 Dozier, 134.129 Eubanks, 3.130 When confronted by critics, who claimed this would make it too uncommon and solemn,Alexander retorted: "Well then, the seldomer the better. If we observe it only once in twenty years, it willbe more uncommon and solemn. And, on the same principle, the seldomer we pray the better. We shallpray with more solemnity if we pray once in twenty years." (Dozier, 266).131 Hieronymus, 5.

44Stone, was primarily a communion service as well. When the Campbell and Stonebranches ofthe movement united in 1832, they celebrated the Lord's Supper together.In other matters concerning the assembly, Campbell believed that "everyone whospeaks or acts must feel himself specially in the presence ofthe Lord.,,132 He adoptedPaul's admonition to do everything decently and in order (1 Cor. 14:40) as his model forworship. He suggested that "standing up in the celebration ofpraise is more rational andscriptural than sitting," and that Scripture "should be read with accuracy, distinctness,emphasis and solemnity.v" All ofthe leaders agreed upon praying on the knees.Alexander Campbell held to no specific order, but firmly believed that the churchas seen in the book ofActs implied the use ofparticular elements, including songs ofpraise, prayers, supplications, thanksgivings, scriptures, exhortations, and communion.As late as 1835, the order that he preferred was: Call to Worship, hymn, reading from theGospels, prayer, reading from the Epistles, communion hymn, the Lord's Supper, sharingtoward edification, dismissal. Today the structure ofthe Christian Church is relativelyconsistent throughout the country: opening hymns and/or praise choruses, prayer, theLord's Supper, offering, sermon, and decision hymn. These elements are nearly alwayspresent, and by and large arranged in this order. Hieronymus summarizes the view oftheChristian Church toward worship:Certain weaknesses are inherent in this view ofworship. The use ofmusic isfor purposes primarily other than that ofbeing expressive of adoration to God.There is a potential risk of failing to grasp the full sacramental meaning ofthecelebration ofthe Lord's Supper and to relegate it to a position ofless than majorpriority. The reading ofthe Scriptures - traditional to Protestant worship since63.132 John Allen Hudson, The Pioneers ofWorship (Kansas City: The Old Paths Book Club, 1984),133 Ibid., 66.

45the earliest days ofthe Reformation - may be minimized or even neglected, andthere is no surety that a balanced program ofthe public reading ofthe Scriptureswill be followed. The service ofworship has a tendency to become humanorientedrather than God-centered.There are, however, strong points observed in this particular view ofworship.There is powerful proclamation ofthe Word, motivated by a biblical imperativefor evangelism. There is a strong celebration ofthe Lord's Supper as aremembrance ofthe Lord's death. There is a robust, personal involvement ofthelay people in the activity ofworship, reflecting an awareness ofthe concept ofthepriesthood ofbelievers. 134These observations, made twenty years ago, are still fairly accurate, although manychurches have changed the focus ofmusic to one of adoration. However, for thoseinfluenced by the seeker movement, there is a danger ofonce again becoming humanoriented.This will be examined further in the next chapter.Most ofthe churches that I studied have retained the title, "Christian Church," aspart oftheir identity, although they have abandoned traditional names such as "FirstChristian Church." Having been trained in Restoration Movement schools and supportedby Christian church planting organizations or mother churches, they hold steady to theideals ofthe Movement while striving to provide relevance to the community in whichthey minister. Their commitment to these beliefs is concerned less with tradition thanwith scriptural accuracy.SummaryThis scriptural and historical study is intended to set some parameters for theplanning ofcorporate worship. Each observation highlights a component ofworship thatis necessary for an approach to choosing elements for Sunday morning worship thatconsistently retain its appropriate content, the Gospel.134 Hieronymus, 28-29.

46In summary, remembering God's act ofsalvation was the primary basis for thenation of Israel. More than an intellectual exercise, this remembrance was accomplishedthrough ritual acts involving the whole person, and was full ofsymbolism. The Passoveris the best example ofa ritual that the early Christians, who were Jews, would haveunderstood. We learn from the gathering ofGod's people at Mt. Sinai that it is God whocalls us into his presence, and that we gain this access through a mediator. Additionally,worship and covenant are intertwined. God, the covenant maker, keeps his promises andhis people respond through worship and living holy lives. The event at Mt. Sinaiforeshadows an emphasis on Word and Table in corporate worship and strengthens thenecessity of actions in worship that require the engagement ofthe whole person.The tabernacle and temple emphasize God's desire to dwell among his people,remind us that worship always involves giving, and show us the means for entering hispresence. They were built according to God's plans, not the plans ofmen, and affirm theneed in worship for a balance between transcendence and immanence. The aestheticbeauty ofthese dwelling places echoes the creativity ofthe Creator, and each element issymbolic of a spiritual truth. Sacred space, sacred rituals and a sacred ministrycharacterize both temple and tabernacle.There is a close relationship between Jewish and Christian worship that cannot beoverlooked. The early Christians most certainly maintained some Jewish practices in theirworship, especially the attention and reverence given to the Word and to prayers. In this,they were influenced mainly by the synagogue, abandoning the rituals ofthe temple,although they continued to worship, pray and teach there. Realizing that sacrifices wereno longer necessary, they understood worship through the eyes ofa new redemption.

47When Jesus broke the power ofsin and death, he ushered in a new era, allowinghis children direct access to the throne of God and redirecting the emphasis ofworshipfrom form and ritual to spirit and truth. He proclaimed that worship under the newcovenant would be informed by who he is, calling for worshipers to recognize bothspirituality and reality and to be authentic in their worship.The accounts ofthe early church from the book ofActs suggest that teaching,fellowship, the Lord's Supper and praying were included in their gatherings. The apostlePaul offers insight into what the earliest Christians deemed important for theirassemblies, emphasizing the need for order. He also maintains that all should participatein order to build up the body.For making changes in the liturgical life of a church, Martin Luther offers wiseadvice, suggesting that corporate worship should be planned according to the gifts andneeds ofeach particular congregation. He insists that ccnsistent education concerningworship is critical in order for any congregation to practice it well. An examination ofthetraditions ofthe Restoration Movement provides a palette on which to paint worshippractices ofthe future.The specific liturgical acts that arise from this study will vary in form or style, butifthey adhere to the principles laid down, will maintain the integrity ofcorporateworship. Read summarizes the appropriate character ofSunday morning worship:"Through drama, storytelling, pageantry, symbolism, music, Scripture reading,meditation, testimonies, giving, sharing, and prayer, everything in worshipsomehow is centered in Christ, who is our life .... Ifwe miss Christ in the midst ofour assembly, we have missed worship.,,135135 Read, 70.

CHAPTER 3CONTEXTUAL ANALYSIS AND CULTURAL DIMENSIONSINVOLVED IN PLANTING NEW CHURCHESIt is important to understand how worship practices can speak to the currentculture, while holding fast to biblical principles and historical precedents. Marva Dawnexplains, "Worship uses tools ofculture (language and music and speech forms) toannounce a different culture--that ofthe kingdom ofGod.,,1 Robert Webber insists that"relevance to culture is not optional. It is God's calling.t" Leaders among Christianchurch plants recognize cultural relevance as a core value. One responded, "Withoutcompromising the message or theology, we use a style (music, video, etc.) that reflectsthe demographics ofthe area." Stuart Murray applauds this approach to church planting,noting that churches that are contextually appropriate "will engage dynamically with thetarget community.?' But, he warns, there is a danger ofthe church becoming engaged"but not sufficiently distinctive to function as a missionary congregation.'?" Gene Veith,Jr., offers this insight: "The church has always had to confront its culture and to exist inI Marva 1. Dawn, A Royal "Waste" of Time. The Splendor ofWorshiping God and Being Churchfor the World (Grand Rapids: Eerdmans, 1999),298.2 Robert E. Webber, The Younger Evangelicals: Facing the Challenges ofthe New World (GrandRapids: Baker Books, 2002), 139.3 Stuart Murray, Church Planting: Laying Foundations (Scottdale, PA: Herald Press, 200 I), 45.4 Ibid., 46.48

49tension with the world. To ignore the culture is to risk irrelevance; to accept the cultureuncritically is to risk syncretism and unfaithfulness.v'In Planting Growing Churches, Aubrey Malphurs claims that during the twentiethcentury America moved from a churched culture to an unchurched culture in whichpeople view the church as irrelevant. Consequently, he says, "A different culture calls fora different way in which we 'do church. ",6 He defines "doing church" as the practices ofthe faith, as opposed to the principles of faith. 7 Malphurs urges the church to considerrevising the practices, suggesting that new churches are in the best position to do so. Heis quick to point out that the principles do not change, but spends most ofhis timearguing for a change in the way we "package" our faith in order to reach the unchurched.He implies that practices considered to be "traditional" are acceptable for establishedchurches, but new churches should avoid anything that is not new and innovative. Thisargument lacks merit and will be dealt with later in this chapter.To his credit, Malphurs is one ofthe few authors ofbooks about church plantingwho dedicates a chapter to worship. He rightly states that church planters need todevelop a "philosophy and practice ofauthentic, holistic worship.t" His conclusionsconcerning how this should be accomplished are relevant here because they echo much ofwhat I heard from church planters that I interviewed. Without exception, when I pursuedthe content ofthe Sunday morning worship service the conversation turned to the style of5 Gene Edward Veith, Jr., Postmodern Times: A Christian Guide to Contemporary Thought andCulture (Wheaton, IL: Crossway Books, 1994), xii.6 Aubrey Malphurs, Planting Growing Churches, 2 nd ed. (Grand Rapids: Baker Books, 1998), 28.7 Ibid., 37.8 Ibid., 186.

50music. Among many church growth advocates worship is viewed, not as the re-enactmentofthe story ofGod's redemption and salvation for believers, but as an event that drawspeople by its style ofmusic, preaching or programs. Malphurs lists three reasons whyworship is important: it is emphasized in the Bible; it edifies people; and it is an integralpart ofwhat takes place on Sunday morning.'! Two-thirds ofhis arguments are centeredon the needs ofthe people, rather than the desires of a God who seeks worshipers. Hisdefinition ofworship, acknowledging God's worth through an active response,turns the attention back on God. He gives a comprehensive list ofappropriate elementsfor worship, including adoration, confession, thanksgiving, commitment, supplication,and proclamation. These insights are good, but are thin in comparison with the overallassumption that worship is a marketing tool. This analysis highlights a distorted view ofworship that is "culturally relevant." What, then, is an appropriate perspective?Defining CultureThomas Stallter defines culture as "a learned and shared, integrated system ofvalues, beliefs, and assumptions for understanding, coping with, and relating to theworld, which results in behavior that is characteristic ofa group ofpeople and a personaland social identity for the members ofthat group.t''" Defined in this broad sense, culturebecomes a means by which we recognize the way in which their surroundings, history,family, and life experiences affect people ofour communities. This allows us to frame the9 Ibid., 188.10 Thomas M. Stallter, "The Challenge of Multicultural Worship," in Authentic Worship: HearingScripture's Voice, Applying Its Truths, ed., Herbert W. Bateman, IV (Grand Rapids: Kregel Publications,2002),278.

51Gospel in a way that can be understood, which then allows its life-changing message topermeate and change the world in which we live. Doing so, writes David Ray, enables apeople's worship to "reflect who they are culturally, the times and locale in which theylive, and the faith oftheir hearts and minds.,,11Unfortunately, many church leaders define culture in a much narrower sense,referring essentially to the likes and dislikes ofthe people who live in a particularcommunity, or are members ofa certain age group. Under this line ofthinking "culturalrelevance" becomes a catch phrase for following popular trends, thus catering to aconsumermentality. Murray fears that this pragmatic approach often results in decisions"that fail to engage deeply enough with underlying theological issues.,,12 SallyMorgenthaler agrees that "we need to make it our job to study the unbeliever's lifestyleand be informed about his or her reading, viewing, and listening habits. But," she urges,"knowing where people are does not mean that we leave them there." 13 Carol Doran andThomas Troeger contend, "When Israel gathered the tribes to worship at the temple, weknow that they did not completely eschew the popular culture that was around them.Although Yahweh was presented as ajealous God before whom there were to be noothers, the praise ofYahweh drew upon songs and imagery that were common to manypeoples in the ancient Near East, reinterpreting them in the light ofthe community'sII David R. Ray, Wonderful Worship in Smaller Churches (Cleveland: Pilgrim Press, 2000), 24.12 Murray, 151.13 Sally Morgenthaler, Worship Evangelism (Grand Rapids: Zondervan Publishing, 1995), 138.

52faith.,,14 Morgenthaler's solution is to study and acknowledge culture, but, moreimportantly, to "transcend it with the whole Truth ofScripture and the Gospel.,,15The Influence of PostmodernismThis ability to transcend culture is particularly relevant to church planters.Murray maintains that "the challenge facing church planters in every generation is toplant churches which are 'in the world but not ofthe world,' culturally relevant andcontextualized, but also distinctive and provocative.t''" According to Murray, newchurches are needed "not only to bring the Christian community closer to where peopleare geographically, but closer to where they are culturally, sociologically, andspiritually.r''" Dawn concludes, "Postmodemity (often unrecognized) is increasingly themost forceful cultural attribute affecting those to whom the Church seeks to minister.,,18While the postmodem challenge has significant implications for all churches in thetwenty-first century, Murray proposes that new church plants specifically allow for adiversity ofmodels that will meet the needs of a pluralistic postmodem society. Hisvision is for churches "which will be good news in a postmodem culture."!" Heanticipates new churches that can "dream dreams, take risks, experiment with new14 Carol Doran and Thomas H. Troeger. Trouble at the Table: Gathering the Tribes for Worship.(Nashville: Abingdon, 1992),37.15 Morgenthaler, 138.16 Murray, 147.17 Ibid., 129.18 Da\VIl, Royal Waste, 3.19 Murray, 148.

53pattems, and enjoy the refreshing, but sometimes frightening, liberty ofpioneering a newcmrc 1 h .,,20Maintaining the PastFor Sunday moming worship, accomplishing this goal demands a commitment tothe study and comprehension ofpostmodem thinking without abandoning the richinheritance ofthe church universal. It is dangerous to use the excuse ofmeeting theneeds ofpostmodems in order to throw out the past. Ronald Byars places this inperspective:The church needs to be mindful ofits roots for fear ofcutting offa basicsource ofnourishment. While we need to be attentive to the moment, tuned in tothe historical epoch and the particular culture in which we live, we also need tokeep an ear open to the experience ofthe whole church, which includesgenerations gone before us.I am further persuaded that how we spend our time in the Sunday assemblyisn't an entirely open option, but that God has provided us with certain meanswhich we ignore to our peril. To use traditional language, the means with whichGod has provided us are Word and sacrament. Both are deeply rooted inScripture, and their value has been attested over and over from the first centuriesofthe Christian Era onward. Indeed, not infrequently their value has becomeevident from the harm caused when one or another has been marginalized ordistorted. 2 1In Postmodern Times, Gene Edward Veith characterizes postmodems as beingwilling to embrace the past. He affirms that the traditions ofthe church appeal to ageneration that lacks traditions but yeams for them and mentions that this fact has beenignored by Church growth researchers.v' Morgenthaler concurs with this assessment: "Ifculturally relevant worship in the 80s meant eliminating the traditional and overtly20 Ibid., 121.21 Ronald P. Byars, The Future ofProtestant Worship: Beyond the Worship Wars (Louisville:Wesminster John Knox Press, 2002), 4-5.22 Veith, 227.

54spiritual, culturally relevant worship in the 90s means putting some of it back. Life ismoving at an unprecedented place, and people need to have something to hang on to.They need to feel connected in some way to yesterday.t'"Robert Webber describes a new world view that believes in an open, not static,universe. He asserts that "people are now more open to the supernatural and are searchingfor an experience ofmystery. They are convinced ofthe interrelatedness of all things andare more relational themselves. They demand participation, are more communityorientedand more process-oriented, and are given to learning and communicatingthrough the visual.,,24Openness to CommunityVeith agrees that postmoderns are community-oriented. He says that postmodernteenagers "define themselves by the music they listen to and the clothes they wear, whichin tum makes them part of a group; they crave a sense ofbelonging.v" Postmoderns seekauthentic relationships with God and with others. Cleverly designed programs do not fillthis gap. Stanley Grenz insists that this generation is "often unimpressed by our verbalpresentations ofthe gospel. What they want to see is a people who live out the gospel inwholesome, authentic and healing relationships. Focusing on the example ofJesus andthe apostles, a Christian gospel for the postmodern age will invite others to becomeparticipants in the community ofthose whose highest loyalty is to the God revealed in23 Morgenthaler, 136.24 Robert E. Webber, Blended Worship (Peabody, Mass: Hendrickson Publishers, 1996),27.25 Ibid., 85.

55Christ. ,,26An insistence upon the re-enactment of God's salvation process lends itselftomeeting this need. Ifwitness is, as Harold Best views it, "overheard worship.v" thennon-believers will be drawn to the Object of authentic worship.Openness to MysteryKaren Daker reiterates Webber's assertion that postmoderns are open to mystery,recognizing in younger evangelicals "an intensified passion to experience the majesty andmystery ofGod.,,28Barry Liesch powerfully defends the need for attention to themystical:A sense ofmystery needs to be retained! The Trinity is mystery. TheIncarnation is mystery. The blazing lamps around the throne (symbolizing theSpirit) present mystery. God describes Himself as 'I AM WHO I AM' (Exod.3:14). This kind oflanguage is "odd," to say the least, and deliberately arouses assense ofmystery. It defies analysis. It's like saying 'A rose is a rose is a rose is arose'-some undefinable extra is added in each repetition. The meaning must becaught; it does not belong anywhere in a scientist's vocabulary. But it does inours. A faith such as ours, founded on the supernatural, fundamentally demandsmystery."PluralismGrenz explains that the hallmark ofpostmodern cultural expression is pluralism."In celebration ofthis pluralism," he says, "postmodern artists deliberately juxtaposeseemingly contradictory styles derived from immensely different sources.v'" While the26 Stanley J. Grenz, A Primer on Postmodernism (Grand Rapids: Eerdmans, 1996), 169.27 Harold M. Best, Music Through the Eyes ofFaith (New York: HarperCollins, 1993), 203.28 Karen Daker, quoted in Webber, Younger Evangelicals, 191.273.29 Barry Liesch, People in the Presence ofGod (Grand Rapids: Zondervan Publishing, 1988),30 Grenz, 20.

56church cannot bow to the syncretism that this attitude may create, it can seek to employdifferent styles without compromising content. Michael Hamilton speaks to this in hisanalysis ofmusical style:It is fruitless to search for a single musical style, or even any blend ofmusicalstyles, that can assist all Christians with true worship. The followers ofJesus area far too diverse group ofpeople-which is exactly as it should be. We need,rather, to welcome any worship music that helps churches produce disciples ofJesus Christ. We need to welcome the experimental creativity that is alwayssearching out new ways ofsinging the gospel, and banish the fear that grips uswhen familiar music passes away. For this kind ofchange is the mark ofa livingchurch-the church ofa living God, who restlessly ranges back and forth acrossthe face ofthe earth seeking out any who would respond to his voice."The Challenge of Different GenerationsAnother cultural issue for Sunday morning worship is the challenge ofdifferentgenerations in attendance. "We live in a dynamic, changing culture," says Liesch."Styles change. What speaks to one generation may not readily speak to another.,,32 Forchurch planters, this presents a serious dichotomy. On one hand, they see the need toreach an entire community, young and old alike; on the other, they have been taught thata new church should "target" one particular group ofpeople, which is generally limited toone age group, usually young, suburban couples. One danger in this second position isthat the style reaching this group is likely to be "out ofdate" for the next generation.Byars concludes, "Children raised on 'contemporary' worship ofa type congenial to babyboomers may find themselves alienated from the worship that meant something to theirboomer parents. Some will likely affirm that experience and want nothing more forthemselves and their own offspring. But there is no American generation, so far as I3\ Michael S. Hamilton, "The Triumph ofthe Praise Songs," Christianity Today, July 12, 1999,35.32 Liesch, 198.

57know, that doesn't to some extent, define themselves in opposition to the parentalgeneration. ,,33Musical DiversityDawn acknowledges, "Because the people who come for worship represent animmense diversity ofages, emotions, concems and spiritual maturity, authentic worshiprequires a variety ofmusical styles to convey an assortment ofmoods and convictions.v'"David Nelson concurs, suggesting that adopting a single musical style may producetension within the community. He believes that "a commitment to a diversity ofstylesthat is not bound to the music ofa single era may avoid, or at least lessen, such tensions.Then, when changes begin to occur in a congregation, transitions are less difficult and thechurch is better poised to minister to diverse peoples.r'"Unfortunately, churches have largely abandoned this mediating position. PaulWestermeyer bluntly analyzes the situation:The ideas that music is essentially allied to feelings, where truth resides, andthat it can be used with other teclmiques or tools to get people to do somethinghave now been folded into a commercial culture. Some people believe, therefore,that market analysis should control worship.... A loud and visible portion oftheChristian populace has trivialized the holy in its worship by assuming that ifyouanalyze a given slice ofthe population properly, you will be able to choose theright music to produce the right feeling and thereby summon up God. Theunderlying premise is that Christianity is one more product to be sold, often bymeans of entertainment, and that by attracting numbers ofpeople and citingstatistics, we can fashion our salvation and guarantee the church's existence."33 Byars, 6.34 Marva J. Dawn, Reaching Out Without Dumbing Down (Grand Rapids: Eerdmans Publishing,1995), 179-180.160.35 David P. Nelson, "Voicing God's Praise: The Use ofMusic in Worship," in Authentic Worship,36 Paul Westermeyer, "Music: Poured Out for the World," in Inside Out: Worship in an Age ofMission, ed., Thomas H Schattauer (Minneapolis: Fortress Press, 1999), 133.

58Recalling Malphur's strategy for "packaging the faith," it is easy to see how newchurches fall into the trap that Westermeyer describes. In The Purpose Driven Church,Rick Warren admits that at the outset ofhis ministry he underestimated the power ofmusic. This observation is not inappropriate--it speaks to the importance ofmusic in theworship assembly. Warren's language, however, subtly characterizes the manner inwhich many church planters view music. He states, "From the first day ofthe new churchI'd put more energy and money into a first-class music ministry that matched our target(italics mine).,,37 Warren insists that in order to grow, a church must "decide who you'retrying to reach, identify their preferred style ofmusic, and then stick with it.,,38 He leavesno room for the diversity recommended by Dawn and Nelson. While SaddlebackCommunity Church has had a tremendous impact for the kingdom ofGod in many areasofministry, it seems that churches trying to replicate its success have consistentlymisused this concept. The problem lies in the inference that music used in worship isprimarily about the likes and dislikes ofpeople, dismissing God as both subject andobject.Many churches today claiming to be "contemporary" expect God to be presentthrough music. This attitude expects too much ofmusic and musicians. The presence ofGod is not dependent upon music or any other human medium. John Witvliet is mindfulthat "music is an instrument by which the Holy Spirit draws us to God, a tool by whichwe enact our relationship with God. It is not a magical medium for conjuring up God's37 Rick Warren, The Purpose Driven Church (Grand Rapids: Zondervan, 1995),279.38 Ibid., 280.

59presence.Y'" Westermeyer encourages the church to use music that carries its story."This approach, rather than choosing music for its style, allows for theological integrityand artistic variety.The Danger ofUsing Worship as a Marketing ToolMusic is not the only element of Sunday morning worship that is affected by themarketing mindset. A. Daniel Frankforter offers this portrait oftoday's climate:The brands of Christian evangelism that are currently in vogue claim thatpeople have to be made to feel 'at home' when they come to church. Worshipshould be easy and entertaining. Folks should be invited to kick back and relax.Casual dress, convivial company, and upbeat pop music should be utilized to'create an environment appealing to the tastes ofmodem worship consumers. Thechurch should avoid doing anything threatening or challenging that might scareoff a potential customer. And only after a newcomer has been securely hookedinto the habit ofattendance as a 'seeker' should it be hinted to him or her that truefaith might require some sacrifices. 41Adhering to this model may have serious consequences for churches in the future.Byars urges the church to view Sunday morning worship as the principal venue in whichdiscipleship takes place. "Worship," he asserts, "is where we tryon the gospel. Worshipis where we become acquainted with the texture and weave ofthe gospel story. Worshipis the place ofmeeting with the risen Lord. Worship not only expresses a faith alreadypresent, but it forms faith and nurtures it.,,42 This is particularly important for the newChristians who fill the seats ofnew church plants. Ifthe worship services they attend39 John D. Witvliet, "Beyond Style: Rethinking the Role of Music in Worship," in The ConvictionofThings Not Seen, ed., Todd E. Johnson (Grand Rapids: Brazos Press, 2002), 72.40 Westermeyer, 130.41 A. Daniel Frankforter, Stones for Bread: A Critique ofContemporary Worship (Louisville:Westminster John Knox Press, 2001), 70.42 Byars, 26.

60perpetuate the atmosphere described by Frankforter, how will they grow in faith? Wherewill they learn to praise, pray, and experience the overwhelming joy ofkoinonia? Whowill teach them to deal with the inconsistencies and disappointments of life in light ofaSovereign God? When will they share in Christ's suffering? Rodney Clapp answers,"Hearing the story ofGod preached, through the exercise ofpraise, Christians learn andrehearse what it means to be Christians. Liturgy is the primary responsibility ofthechurch because without worship there can be no people capable ofseeing and witnessingto the God ofIsrael.,,43 Mark Oldenburg summarizes, "Ifdisciples are going to be made,they must meet Jesus.'?"The Influence of the Seeker ModelIn Rethinking the Successiful Church, Samuel Rima identifies another trend thathas largely impacted new churches. He reports that from the late 1980's through the endofthe twentieth century, "the seeker-sensitive model eclipsed in popularity and executionall other models and methodologies for church growth.Y" He cautions, as do leaders BillHybels and Rick Warren, against taking the methods utilized by megachurches andapplying them across the board to any given ministry. The danger for church planters istwo-fold. First, the methodologies simply may not be effective when taken out ofthecontext in which they were developed. Rima suggests that some pastors see a ready madeformula for success and try to replicate it rather than "engaging in the excruciatingspadework ofprayer, study, dialogue, and testing over a period oftime to discern what43 Rodney Clapp, A Peculiar People: The Church as a Post-Christian Society (Downer's Grove,IL: InterVarsity Press, 1996),99.44 Mark W. Oldenburg, "Liturgical Year: Within the World, Within Its Time," in Schattauer, 91.45 Samuel D. Rima, Rethinking the Successful Church (Grand Rapids: Baker Books, 2002), 34.

61God might want to do in their ministry environment.T" Murray reports that some"advocates ofthe Willow Creek model are critical of attempts to adopt only certain highprofileelements, such as the seeker-services, without understanding or engaging with thewhole philosophy ofthe church, including its core values and seven-step strategy.,,47Second, the implication that a church leader is not successful ifhe does not generate thekind of attendance seen in these churches is misguided and harmful. Gene Appel andAlan Nelson exhort, "Too much emphasis is often placed on the super-growth models oflocal congregations that cause undue pressure on others to 'perform. ",48 When churchleaders from smaller ministries attend large churches and conferences they leave with thefeeling that they cannot replicate these experiences at home, and thus cannot worshipwell. Ray suggests that "we need to help people see that worshiping more effectively isnot the same thing as filling the pews.?"Defining Seeker-SensitivityOfcourse, new church plants are in the business ofreaching out to the lost. Theremust be some reconciliation with this goal and the influence ofthe current seekermovement. Read outlines three levels ofseeker sensitivity: seeker-sensitive worship,which primarily focuses on worship while making it accessible to visitors; seeker-drivenworship, which strives to maintain both worship and evangelism; and a seeker event,46 Ibid., 35.47 Murray, 132.48 Gene Appel and Alan Nelson, How to Change Your Church Without Killing It (Nashville: WordPublishing, 2000), 15.49 Ray, 14.

62which is not limited by the goal ofworship, resulting in presentational evangelisticservices. 50In the early stages ofplanning a new church, leaders must determine which ofthese levels will serve as their example. It is my contention that the seeker-sensitivemodel offers the most scriptural approach. It allows the content ofworship, as outlined inchapter 2, to maintain its scriptural and historical integrity while including the strangerthrough choices in style.Morgenthaler contends that seekers are looking for a relationship and are drawn tobelievers who are worshiping with all oftheir hearts. 51 Tony Campolo agrees that"young people are looking for a relationship with God, more than a theology of God.Worship, which is truly in the Spirit, is giving that to them.,,52 Ofcourse, all who claimthe Name ofJesus must develop a theology as well, which may be enhanced throughthoughtful liturgy.What Are Seekers Looking For?The question ofwhat seekers are looking for requires further consideration.Byars points out that many current worship practices are based on what people don't likerather than what they need. He proposes that this marketing approach "presumes thatpeople can tell you what they're looking for. Most people can't.,,53 To seekers, StanleyHauerwas says, "Outside of Christ and the church, you don't have the slightest idea what50 Read, 118-119.51 Morgenthaler, 44-46.52Tony Campolo, "It's Okay To Be Emotional In Worship" Worship Leader Magazine,NovemberlDecember 2000, 24.53 Byars, 23.

63you're looking for. That's why you need us to reshape you and your desires.v" Thesolution, says Lesslie Newbigin, is "that authentic Christian thought and action begin notby attending to the aspirations ofthe people, not by answering the questions they areasking in their terms, not by offering solutions to the problems as the world sees them. Itmust begin and continue by attending to what God has done in the story ofIsrael andsupremely in the story ofJesus Christ.,,55Frankforter asserts that most people find themselves in church "because at somelevel they are aware ofa spiritual hunger, ofa need for wholeness and connectedness.T"Church planters affirmed this observation several times. When asked what causes peopleto decide on any given Sunday to come to church, they noted that their attendance wasusually in response to a crisis or need. When secular strategies do not work, Frankfortersays, "sooner or later they respond with relief to the news that there is a transcendentreality that lifts the selfout ofthe self--and that this reality is accessible to them throughworship.,,57It is absolutely essential that new church plants take this philosophical stanceconcerning content and avoid sacrificing the Gospel in order to provide specific stylepreferences. Reality, however, requires a look at the "presentation" ofSunday morningworship. Without exception, the church planters that I interviewed conveyed that whathappens during that crucial hour invariably determines whether a guest will return.54 Stanley Hauerwas, quoted in "Are Evangelicals Searching for a More Fragrant Soap?" Context,ed. Martin Marty, vol. 31, no. 8 (April 15, 1999): 3.55 Lesslie Newbigin, The Gospel in a Pluralist Society (Grand Rapids: Eerdmans, 1989), 151.56 Frankforter, 149.57 Ibid.

64Several interviewees used the term "front door" to describe the Sunday event. CharlesAm relates that most growing churches keep only two out often first-time visitors. 58While attention must be given to this, it is important, counsels Dawn, "that congregationsdo all they can to counteract the present idea that we must do all we can to make worshipeasy for those who come so that they'll come back again. The best way to ensure thatthey will come back is to give them such a rich vision ofGod, with such warmhospitality, that they realize God is exactly whom they need. ,,59The Expectation of ExcellenceA by-product ofthe information age is that people expect excellence. Am goes sofar as to suggest that "a high-quality service does not guarantee growth, but a low-qualityservice does guarantee nongrowth.t''" Church planters echo this observation, especiallyin southern California, where entertainment is high profile. Therefore, it is expected thatthe elements of worship, and particularly the music, be ofthe best possible caliber. Thereis much to commend about this position. Best defines excellence as "the process ofbecoming better than I once was,"?' and forthrightly states that "mediocrity is notexcused in the name ofministry.t''f Viewed in this light, all that are involved in theexecution ofSunday morning worship are encouraged to give their best for the sake ofthe Kingdom. But taken to the extreme, excellence can become the end rather than the58 Charles Am, How to Start a New Service (Grand Rapids: Baker Books, 1997),215.59 Dawn, Royal Waste, 297.60 Am, 154.61 Best, 108.62 Ibid., 170.

65means. When this occurs, the elements ofworship cease becoming the servant oftheliturgy, resulting in a distortion oftheir purpose.Emphasizing the SymbolicOne area that most new churches have ignored is the postmodem interest in thehistorical and symbolic. Because these elements are typically missing from the older,established Christian churches, they are not a part ofthe mindset or education oftoday'schurch planters. Most would assume, as suggested by Malphurs, that elements theywould consider traditional have no place in a contemporary setting. Gordon Lathroppleads for a marriage ofhistory and change:We only impoverish ourselves ifwe forget that ancient symbols, such as thelanguage and actions that have originally filled the meetings of all the churches,are among the richest resources to us in our need. A community immersed in theBible and rite has powerful tools for seeing the world anew. But we also foolourselves ifwe think that nothing changes, that we can continue to do exactlywhat the ancients did. In liturgy, as in Christian theology, to sayan old thing inthe old way in a new situation is inevitably to distort its meaning. Authenticcontinuity requires responsible change.l"Constance Cherry points out that there is an "increasing dependency onimagination, the visual, the symbolic, story, and pictures as the primary means ofcommunication.t''" Webber's encounters with younger evangelicals suggests that theyare "shaped by images, computer icons, and symbolic forms ofcommunication that63 Gordon Lathrop, Holy Things: A Liturgical Theology (Minneapolis: Fortress Press, 1993),5.30.64 Constance Cherry, "Merging Tradition and Innovation in the Life of the Church," in Conviction,

66extend to every area oflife.,,65 David Bunker believes that symbols should "touch lifeand assist a person in Christlike growth. ,,66Embracing Multicultural CommunitiesThe church growth movement promoted the concept ofhomogeneity, whichassumes that people are attracted to people just like themselves. Donald McGavranbelieved "evangelism was more successful when people did not have to cross significantracial, linguistic, or class barriers to become believers.,,67 This model, however, docslittle to meet the vast needs oftoday's American landscape/" Webber recounts thatyounger evangelicals are committed to multicultural communities of faith.()') Churchesmust be careful that when they do try to cross cultural barriers they do not simplymaintain a style ofworship that is culturally attuned only to white, suburbancommunities. Witvliet suggests that all congregations should incorporate cross-culturalelements in their worship services. He writes, "We should lament worship that is insular,that gives the impression that a given congregation has no need for other parts ofthebody of Christ.,,7o New churches have the opportunity to fold cross-cultural clements into65 Webber, Younger Evangelicals, 51.66 David Bunker, quoted in Webber, Younger Evangelicals, 69.67 Sonny Tucker, "The Fragmentation of the Post-McGavran Church Growth Movement," JournalofEvangelism and Mission 2 (Spring 2003): 24.68 In southern California, ethnic diversity is a given. One church that I visited there is making aneffort to move toward a congregation that will someday reflect this trend. It is a slow and tedious process,but the leadership believes that it will reap rewards for the Kingdom.69 Webber, Younger Evangelicals, 52.70 Witvliet, 79.

67their liturgy from the very beginning, suggesting to all that attend that they are part ofthechurch universal.Considering Learning StylesNew churches might also benefit from examining learning styles. Franklin Seglerhas provided useful information about this in his book, Understanding, Preparingfor,and Practicing Christian Worship. His premise is that information that has becomeuseful for educators has benefit in planning worship. He has succinctly divided the waythat people learn into three categories: visual, auditory and kinesthetic. According toSegler, "These preferences have a marked effect on the way worshipers perceive theworship in which they participate, and these preferences directly affect the way worshipministers and committees plan for their congregations.?" With the proliferation ofpraisebands and multi-media in churches today, the participatory nature ofworship has beenlost in many instances. Attention to learning styles provides a means ofinvolving, notjust the word-oriented, but also those who become engaged through hearing or touching.New, smaller churches, not bound by traditions, have the flexibility to explore activitiesthat promote this kind ofparticipation.Welcoming the StrangerIt is critical to look at aspects ofthe gathered community other than what happenson the platform. In Welcoming the Stranger, Patrick Keifert prescribes a public theologyofworship and evangelism. He comments, "Over a period of 1500 years, no matterwhere the people ofIsrael were located, their worship was focused on the stranger;71 Franklin M. Segler, Understanding, Preparing For, and Practicing Christian Worship, 2d ed.rev. Randall Bradley (Nashville: Broadman & Holman Publishers, 1996 ), 71.

68indeed, the prophets were critical of Israel whenever it failed to reserve a place for thestranger. Concern for the stranger is a necessary, though not sufficient, condition forpublic worship, according to this tradition.,,72 Kiefert's view is that God is the host andHis people are the greeters for him in Christ's name.r' Churches with this attitude willseek to create an atmosphere where all are welcome and able to feel a part ofthegathering with little embarrassment or confusion. 74 Dan Kimball redefines seekersensitivity as "clear instruction and regular explanation given to help seekers understandtheological terms and spiritual exercises.,,75 Dawn expounds on this concept:Many contemporary critics ofworship maintain that building communityrequires us to jettison the habits ofthe past and use new materials that are in theidiom ofthe culture. This notion is dangerous in that Christianity is not simply anintellectual assent to a set ofdoctrinal propositions, nor is it merely having certainemotional/spiritual experiences. Rather, it is a way of life, a language, a set ofhabits, an entire culture. Ifwe conform worship too much to the prevailingculture, it is difficult for participants to learn the unique 'language' offaith, to beformed by the community and the Word to be followers ofChrist.I have found, contrarily, that any kind ofmusic or style ofworship, includingboth new and old, can be hospitable ifthe persons who participate in it welcomethe strangers, ifthe customary rituals do not become empty performance, iftheleaders give gentle and invitational explanations ofwhat we do and why, ifmelodies for singing are clearly played or perhaps led by a cantor, ofthe printedmusic is available to everyone, if corporate worship is kept open as a 'public72 Patrick Keifert, Welcoming the Stranger: A Public Theology of Worship and Evangelism(Minneapolis: Augsburg Press, 1992),59.73 Ibid., 130.74 One Sunday morning during a visit to a church, I found myself next to a member who wasimmersed in singing. Because we were in a school auditorium, the seats were rather small and very closetogether. As she became more and more involved in the music, she moved closer and closer into my spaceuntil she was practically stepping on my toes. I finally moved down a chair so that she could take all thespace that she seemed to require. Ofcourse, I understood her emotions, but she did not know that. I wasobviously alone and a visitor. I don't believe that if! had truly been a seeker I would have returned. Atanother very large church when Communion trays were passed, I was uncertain how to partake, eventhough it is a familiar activity for me. There was nothing in the bulletin, no guidance from the front, norany help from those around me. Again, the awkwardness of the situation might have kept a true seekerfrom returning.75 Dan Kimball, The Emerging Church: Vintage Christianity for New Generations (Grand Rapids:Zondervan, 2003), 26.

69space' into which every person can enter rather than becoming the privatecoziness ofindividuals in their devotional relationship to God. 76The Issue of SpaceAll ofthe churches that I visited face the challege ofhaving no permanentbuilding. Meeting in storefronts, school auditoriums, and theatres, members and leaderssacrificially set up and tear down chairs, tables, and other equipment week after week.Therefore, the environment lacks the aesthetic accoutrements that most churches take forgranted.As a general rule, the praise band and vocalists hold the prominent position onstage. None ofthese churches displayed prominent symbols, such as a cross, pulpit, orcommunion table. This is in part due to the mobility issue, but it is also a reaction to theinfluence ofthe seeker movement, which suggests that these things are offensive tooutsiders. Most ofthese churches are not anxious to build their own buildings. They feelthat people oftheir communities are attracted to the unconventional venues in which theymeet. One church planter in New Hampshire, a highly Catholic area, did report that somemembers ofthe community felt uneasy attending Sunday worship in a school building. Itwas clear though, when talking to the lay members ofthese churches that the world is notlooking for a building that looks like a church, but rather a Body that looks like Jesus.The lack of a building does help these churches to emphasize the gathered communityitself as a primary symbol. As Dawn admonishes, "Worship is not the entry point [to yourcongregation]; you are!"n76 Dawn, Royal Waste, 181.77 Ibid., 187.

70The Church as a CultureWebber sees it as the mission ofthe church to "show the world what it looks likewhen a community ofpeople live under the reign ofGod."n Similarly, Clapp argues thatthe church is a culture. The early Christians, he claims, created and sustained "a way oflife that would shape character in the image ofGod.',79 According to Clapp, outsiderswere attracted to this culture, which encompassed not just their religious activities, butalso the way that they lived within the existing culture. In other words, lifestyle worshipgave the early church its distinctive character.Clapp defines this distinct culture as "a community and a history" which has aparticular way ofeating (the Lord's Supper), handling conflict (forgiveness), andperpetuating itself(evangelismj.i'' Recognizing and recovering the church's story hasgreat import for the postmodem world.Dawn describes this generation as "having nopoint ofreference, no overarching story, no master narrative, people who don't knowwho they are."Sl Robert Jenson concludes, "Ifthe church does notfind her hearersantecedently inhabiting a narratable world, then the church must herself be that world."s2It is through liturgy that the world encounters this metanarrative. Once again, we tum toreemphasizing the story of salvation each Sunday, for this is the church's story. The78 Webber, Younger Evangelicals, 133.79 Clapp, 82.80 Ibid., 90.81 Dawn, Royal Waste, 43.82 Robert W. Jenson, "How the World Lost Its Story," First Things. Accessed 21 April 2003.Available at http://www.firstthings.com/ftissues/ft931 O/articles/jenson.html.

71impact ofthis narrative, which views the lost world through the eyes ofhope, is fargreater than an appeal to the likes or dislikes ofa lost soul.Reclaiming RitualMany leaders and lay members that I interviewed had a negative reaction to theword, "ritual," especially those living in strong Catholic communities. This unfortunateconnotation is aresultofwhat they perceive tobe empty, meaningless repetition.Nevertheless, it is clear that rituals playa significant role in society today. Weddings,funerals, and birthday celebrations are all based on rituals. William Willimon defines..ritual as "patterned, purposeful, predictable behavior," insisting that we cannot livewithout these acts that "enable us to cope, but more than to cope, to explore, to ventureforth into new modes ofbeing, to be saved." 83Michelle Rosaldo claims that "ritualparticipation quite often moves people to tears, and sometimes to conversion, joy orcure.,,84 Todd Johnson cites the work ofE. Byron Anderson, who connects ritual andtheology. According to Johnson, Anderson maintains that "ritual is the primary way onelearns faith, for in ritual one is most fully engaged in the religious message.v'" Therefore,leaders ofnew churches cannot afford to do away with rituals, but maintain those fromscripture and history that are meaningful and develop methods ofutilizing them that haveimport for the world in which they minister.Gordon Lathrop remains optimistic about the ability ofauthentic worship to speakto both God's people and the needy world:83 William H. Willimon, "Ritual and Pastoral Care," in Conviction ofThings Not Seen, Todd E.Johnson, ed. (Grand Rapids: Brazos Press, 2002), 100.84 Michelle Rosaldo, Knowledge and Passion (Cambridge: Cambridge University Press, 1980),25.85 Todd E. Johnson, "Disconnected Rituals," in Conviction, 62.

72And yet, like every gift ofGod, the gift ofthe assembly for worship also keepson giving more widely and more surprisingly than we had expected. It turnsinside out. It reaches out to give meaning and mercy not only to those ofus whoare gathered--those who call this assembly 'our church'--but to anyone whowould come near our gathering, to all people around our gathering, to the worlditself. These stories and songs, this bath and this meal are for everyone,especially for those who are hungry, little, lost, regarded as unclean by the others.Such is the surprising mission ofGod that is always planted in the heart of our1· iturgy.86Private and Public WorshipCorporate worship must not be looked upon as the means to an end in the life ofbelievers or seekers. To expect worship to only take place on Sunday morning is to denyits entire scope. It is imperative that new churches reach and teach beyond "enjoyingchurch." They must recognize the necessity ofintegrating worship into all areas of life.True corporate worship is not possible apart from private, everyday worship. JerryBridges identifies the importance ofprivate worship when he says, "Vitality andgenuineness ofcorporate worship is to a large degree dependent upon the vitality ofourindividual private worship. Ifwe aren't spending time daily worshiping God, we're notapt to contribute to the corporate experience ofworship.t'[' A.W. Tozer asks,Has it ever occurred to you that one hundred pianos all tuned to the same forkare automatically tuned to each other? They are ofone accord by being tuned, notto each other, but to another standard to which each one must individually bow.So one hundred worshippers met together, each one looking away to Christ, are inheart nearer to each other than they could possibly be were they to become 'unity'conscious and tum their eyes away from God to strive for closer fellowship.Social religion is perfected when private religion is purified. The body becomesstronger as its members become healthier. The whole Church ofGod gains whenthe members that compose it begin to seek a better and a higher life. 8886 Gordon W. Lathrop, "Liturgy and Mission in the North American Context," in Inside Out, 201.87Jerry Bridges, "Beyond Sunday: Making Worship A Way of Life," Discipleship Journal,MarchiApril 2001.88 A.W. Tozer, The Pursuit ofGod (Harrisburg, PA: Christian Publications, Inc., n.d.), 97.

73True worship also manifests itselfpublicly. Hill states, "According to the OldTestament writers, worship acceptable to the Lord was also marked by deeds oftruesocial service - keeping justice, doing righteousness, and holding fast to Yahweh'scovenan. t ,,89Susanne Johnson concurs, stating, "Worship begins within the assembly and thenis to be stretched over all of life together, becoming a pervasive style of life. Sincecorporate worship is the heart ofChristian spiritual discipline, the key issue is whether ornot something redemptive happens to us in worship. Christian formation is the intenselypersonal yet corporate assimilation ofthe liturgy. On many levels, the Scripture andtradition implicitly point to the rule: imitamini quod tractatis, "imitate what you arehandli mg.,,90Both Old and New Testaments equate worship with service. The Greek word,latreuo, is translated "worship" four times; seventeen times it is translated "serve." It isthe word Paul uses in Romans 12:1: "I appeal to you brothers, in view ofGod's mercy, tooffer your bodies as living sacrifices, holy and pleasing to God--this is your act ofworship." This is the worship ofevery day life. In a consumer-driven world, advocatingacts ofservice may not be considered an effective means ofconnecting with theunbeliever but service is mandated in scripture and must not be ignored.To summarize, I have identified nine principles and goals to be considered inplanning Sunday morning worship for new church plants:89 Hill, 25.90 Susanne Johnson, Christian Spiritual Formation in the Church and Classroom (Nashville:Abingdon Press, 1989),63,

74Principles:Goals:1. Cultural relevance is a core value for Church planters.2. Culture is more than the likes and dislikes ofpeople in the community.3. Postmodernity is changing the world and the way we "do church."4. The church is delightfully made up ofdifferent generations.5. Bigger is not necessarily better.6. What happens on Sunday morning is still vital!7. Everybody gets to participate.8. The "seeker" notices more than what goes on up front.9. Worship as a lifestyle must be consistently taught and modeled.1. To revise the practices without compromising the principles.2. To plant churches that are "'in the world but not ofthe world,' culturallyrelevant and contextualized, but also distinctive and provocative."3. To recognize the influence ofpostmodernity on today's society,embracing the past, acknowledging the mysterious, and celebratingdifferences in styles.4. To recognize the diversity within the Kingdom of God, and allow for theattendance ofdifferent age groups and stages ofthe Christian walk. Thesegroups need each other in order to grow in Christ.5. To concentrate on planning Sunday morning worship that will meet the"unknown needs" ofa lost community, rather than to draw large numbers.6. To strive for excellence while retaining the splendor of God as a goal,stretching beyond music to other forms ofcommunication, particularly thesymbolic.7. To provide activities in worship that allow for the participation of allgathered in their own "language."8. To teach the congregation to be a culture that is different from the world,offering to the unbeliever an alternative to the world.9. To grow a body ofbelievers that understands worship to be a dailyexperience, both in acts ofservice and in attention to prayer and Biblestudy.As the church strives to win the world during the twenty- first century, attention toSunday morning worship will continue to be at the forefront. It is a huge responsibility toplace on an hour or two each week. Changes in style will come and go as the graciousHoly Spirit continues to accomplish God's work through the flawed, yet called out, bodyofJesus Christ.

75Project DesignThe primary goal for this project was to produce a series oflectures that would bepresented to seminary students. These lectures would suggest a strong biblical foundationfor corporate worship, an analysis ofthe current culture in which churches are beingplanted, and some concrete principles and goals that could be applied directly to planningworship for a new church.In order to accomplish this goal I felt it was necessary to have personal contactwith some church planters from a non-denominational Christian church background inother parts ofthe United States, representing different cultures. An outline ofthe stepstaken follows.1. I developed a survey concerning the nature ofchurch planting within theboundaries ofthe Christian church. The recipients ofthis survey includedfour college and seminary professors ofchurch planting, three chairpersons ofevangelizing associations, the director ofRestoration House Ministries 91 andthree planters who have spent a significant amount oftime in the field whowere recommended by the teachers. Three ofthese leaders agreed to answerthe questions, but changed their minds late in the process. This surveyconsisted ofquestions that would help quantify what is already taking place inthe area ofplanning worship for new churches and suggest an appropriatemission statement for church planting within the Christian church.91 Restoration House is an organization in Manchester, NH, that assists in the planting ofchurchesthroughout New England and is associated with LCS.

762. I had made plans to spend my sabbatical traveling to different areas in order tointerview church planters and absorb the culture in which they operate. I wasable to spend three weeks in Orange County, CA, and two weeks atRestoration House in New England. During these trips I interviewed eightdifferent church planters, attended four oftheir worship services, met withtwo focus groups of lay members, and left written surveys with the leadershipofthe other churches. I also attended other church services that gaveadditional insight into my contextual analysis, including SaddlebackCommunity Church, Shepherd ofthe Hills Christian Church, First ChristianChurch ofAnaheim, Trinity Presbyterian Church ofSanta Ana, and theCrystal Cathedral.3. The interviews with church planters helped me to connect with them in a wayI could not have through mere surveys. The questions I asked were qualitativein nature and concerned their current understanding ofcorporate worship andthe manner in which they construct it in accordance with their demographicresearch. It was rewarding to note that each one I interviewed was genuinelypleased that I was giving attention to this need. They were open and honestwith their answers, and I grew to appreciate the special type ofpersonnecessary to be a church planter. I also sent these questions to four otherplanters in different geographic locations; only one, from Minnesota,responded.4. I felt that members ofthese churches would help to qualify what is beingunderstood and experienced in the context ofSunday morning worship. I met

77with a group of six people from a church in CA and a group of fifteen in MA.The interaction created by this process aided in understanding the needs ofthose looking for a church home. Additionally, I asked the other intervieweesto give out a questionnaire to some members oftheir churches and thirty-eightofthese were returned. The questions concerned their relationship to thechurch, their church background, and the particular needs that are being metthrough corporate worship.Evaluative InstrumentsBecause ofthe boundaries ofthe school year, I was unable to teach this materialas a class before the project was due. I developed two methods ofevaluation in order toaccommodate this problem. First, I asked some ofthe leaders that had returned surveysearlier and two ofthe church planters I interviewed to read and evaluate the material.Additionally, two administrators and a professor from LCS attended the presentation ofthe material and evaluated it from their vantage point. The evaluation contained bothqualitative and quantitative analysis. This type of feedback enabled me to analyze myfindings in relationship to the churches they are intended to impact.Second, I offered the material as a "free seminar" for anyone interested. Thisthree-hour event consisted ofa presentation ofthe conclusions reached and outlined inthe appendices. Fourteen participants took a pre-test at the outset and a post-test at theend ofthe evening. This testing was intended to measure what new insights or changesin thinking might have occurred as a result ofhearing the material. This method ishelpful in determining the effectiveness ofthe material in the classroom.

78As a result ofthese evaluations I hope both to strengthen the material for futureclassroom use and measure its conclusions against the prevailing attitude towardcorporate worship among church planters.

CHAPTER 4SUMMARY OF DATAThe following material summarizes the data obtained from questionnaires,interviews, and focus groups. This information was used to determine the currentunderstanding ofworship by church planters and the efficacy ofworship taking place inchurch plants. The conclusions that are reached in chapter five are a result ofanalyzingthis data in light ofthe contextual analysis ofcurrent culture outlined in chapter three.Questionnaire for Leaders in Church Planting (Appendix 1)1. Describe the mission statementfor new churches associated with the ChristianChurch/Church ofChrist. For instance, is the emphasis on evangelism, discipleship,worship, spiritualformation, etc.?Because ofthe autonomous nature ofthese churches, there is no normative statementconcerning these matters. Results ofthis research, however, showed strong agreementin articulating a "mission statement" for new churches within the brotherhood. Thisstatement by one leader effectively summarized the concerns of all those interviewed:The mission ofnew churches associated with our movement in this era is toengage with the culture in areas that have either no or inadequate gospel presence insuch a way that they would become good news in relevant, understandable ways forthe unchurched people in that cultural setting, transforming them into reproducing,fully devoted disciples ofJesus Christ.All agreed that the strongest emphasis is on evangelism; there was a good deal of"church growth" language, such as "the most effective way to evangelize." Mostnoted, however, that there is a move now toward more deliberate discipleship.79

802. In your training to become a church plan fer, what classes did you take in the area ofworship?How well did these classes prepare you to plan corporate worship?Only one respondent reported taking a seminary class on the theology ofworship. Henoted that the class did not contain any information on contextualization, which isimportant to church planting. Two others reported that they have learned aboutworship through seminars and one stated that he has learned from experience.3. What emphasis is given to Sunday morning worship in the initial planning stages fora new church plant?While all chose evangelism as the most significant emphasis ofnew church plants,they also rated the emphasis on Sunday morning worship as a top priority. Three ofthem used the term "front door," a significant church growth term, and all pointed outthat what transpires on Sunday morning affects whether or not a visitor will return. Inthe words ofone leader, "The ecclesiastical 'tire kickers' who come for a plethora ofreasons (noble or not) will not come back ifthe service is not understandable,uplifting, inspiring, well organized, boring, lacking any direct application to theirlives, etc." Only one questioned the dismissal ofother aspects ofworship, stating thathe preferred to view worship as a lifestyle.4. What team members for a new church plant are expected to interact in planningworship?In the church planting arena today there is a trend toward hiring a minister ofworshipto be a part ofthe initial staff. These staffmembers are generally on board at theground level ofplanning and birthing the church. Those churches that cannot afford

81or cannot locate a paid staff member in the area ofworship tend to seek lay leadersfrom within the community. Four respondents suggested that planning is left up to aworship leader, two indicated that it is a partnership between the worship leader andpreaching minister, and one preferred that the whole team be a part ofplanning.5. How do demographics affect the planning ofSunday worship for a new church plant?(age group, culture, geographic location, etc.)Understanding the demographics ofthe targeted community is ofsupreme importanceto church planters. One leader reported that it is helpful to survey the unchurched ofthe area concerning the barriers that might keep them from attending. Culturalrelevance is seen as essential in the choice ofmusic, preaching style, participationlevel, length ofthe service, style ofclothing worn on stage, the look and location ofthe facility, the amount of scripture used in the service and even illustrations andjokes.It was suggested that demographic reports help planters determine the "feltneeds" ofa community, aiding the church in addressing these needs both on Sundaymorning and through other ministries. A common theme is well expressed by thisstatement: "We need to research and understand the people ofthe community so wellthat we know how to make a connection with them that will allow an opportunity toinfluence their lives."6. Do you consider educating new members in the area ofworship when planning theprograms ofthe church?One leader reported offering several classes a year on both corporate and privateworship. Three noted that they preach on it at least once a year. Another related thathe prefers to teach about it informally during the services in order to help visitors

82understand what is taking place in the assembly. One stated that seminars on worship"would not create crowd control problems."7. How wouldyou define the objectives for planning worship in a new church plant?When discussing the objectives for planning corporate worship, some leaders werecareful not to embrace a seeker-driven philosophy. One eloquently stated that hedesires worship that "gives voice both to the beliefs ofthe Christians and the longingsofthe lost." Another noted that elements ofworship thought to be undesirable forunbelievers, such as communion or congregational singing, have actually proven tobe attractive ~o outsiders as well as believers. One church planter in southernCalifornia indicated that when the church began they only sang two or three songs, assuggested by the large-seeker oriented churches, but recently have been adding moremusic because the people prefer to experience worship, not to just sit and watch aperformance. All the respondents made mention ofthe desire to place God at thecenter ofthe gathering. One indicated the necessity ofplanning all ofthe elementsaround a specific theme; another felt that it is important to challenge those present tolive out the message ofthe day.8. What elements ofworship would you deem essentialfor Sunday worship?In defining elements that are essential to Sunday morning worship these churchplanters reflected the heritage ofthe non-denominational Christian Church. Praise,preaching, the Lord's Supper and offering were listed by all as being necessary forcorporate worship. Some differentiated between these physical aspects and insistedthat it is the presence of God and a "sincere, believing, submitted heart" that are trueessentials.

839. When hiring a worship leader ofa new church plant. what characteristics and skillsdo you require?According to these respondents, worship leaders should demonstrate impeccableChristian character, a good theological understanding ofworship, strong leadership skills,and musical aptitude. More specific characteristics included someone in the same agegroup as the target community, someone who can lead in the style ofmusic to be used,someone whose abilities are complementary with the rest ofthe team, a sense ofcallingto the church plant, flexibility, and the ability to serve other areas ofthe church.Impressions from Questionnaire for Leaders in Church PlantingThis feedback aided me in understanding the underlying purpose for churchplanting within the Christian Church. All ofthose responding were passionate andenthusiastic about impacting the Kingdom by growing new churches. I was not surprisedthat they had little or no training in the discipline ofworship, nor that many oftheiranswers reflected a pragmatic, church-growth approach to Sunday morning. I learnedthat good worship leaders for church plants are considered to be a rare and valuable find.I found it interesting that the elements considered essential for Sunday morning worshipare the same ones that have been a part ofthe Christian Church for two hundred years,including weekly communion. I was disappointed that so little attention is given toteaching new members about worship, but this reflects the lack oftraining ofthe leadersthemselves.

84Interview Questions for Church Planters in the Field (Appendix 2)The stories ofthese leaders are stories ofgreat faith and deep commitment to thework ofthe Kingdom. The greatest desire ofeach ofthem is to see the world won forJesus Christ, and they demonstrate great compassion for the community in which theyminister. The manner in which they have chosen to follow the leading ofthe Lord isdifficult, time consuming and often lonely. Two ofthe churches were "birthed" by othercongregations; the others began with a visionary leader and a handful of families. All arecommitted to reaching out to a lost and hurting world.1. What is the content ofyour Sunday morning worship?When asked to describe the content ofthe Sunday morning worship service, theconversation turned, without exception, to musical style. This was not unexpected,and reflects both the lack ofeducation in college curriculums and the influence oftheseeker movement. Words like "creative," "fresh," "cutting-edge," and "innovative"were used to define worship that meets the needs ofthe unchurched. Planning arounda central theme is a prominent method that is used among those interviewed. No onesuggested that corporate worship should be the story ofredemption, or even that itshould center on Jesus Christ. There seemed to be more of a concern for style thancontent.2. How does your knowledge ofwho God is and your relationship to him inform yourunderstanding ofthe nature, purpose, and content ofworship?Most ofthese leaders have developed a theology ofworship, although they had notdefined it in those terms. One suggested that in worship we "exalt God and who he

85is, both corporately and individually." Another stated that worship is "our responseto God's mercy." All mentioned, at least in part, the necessity oflifestyle worship.3. What is the order (structure) ofyour Sunday morning worship? Why was this orderchosen?The structure ofthe services varies in these particular churches, just as it does in otherchurches across the tradition. Some still follow the order they learned from their ownChristian church experience: singing, prayer, communion, offering, sermon,invitation and dismissal. Others retain these elements, but have no set formula for theorder. None had ajustification for why the particular order is used. One ministermentioned that they strive to be "non-predictable" each week.4. What is the style ofyour Sunday morning worship? How did you choose this style?All ofthe leaders cited the study ofdemographics as the major contributor to theirselection ofmusical style. They try to use music that allows the church to "speak thelanguage" ofthose they are trying to reach. Nevertheless, in every church that Iattended, the musical style is basically the same. This style reflects the contemporaryChristian music industry; in fact many ofthe same songs were used, as well as thesame instrumentation.' A church planter in New England pointed out that this style isattracting believers more than seekers. Ofthe other elements ofthe service, thesermon is given the most attention, with an emphasis on relating the Word to the livesofthose within the community. No mention was made ofthe manner in which theLord's Supper is served, the incorporation ofScripture reading, or the practice ofprayer in corporate worship.I This was also the style used at Saddleback Church and Shepherd ofthe Hills Church.

865. What do you do to educate your congregation in the area ofworship?The reaction to educating the congregation in the discipline ofworship was mixed.Most have given sermons on the subject at least one time. Some rely upon theworship minister to educate during the musical portion ofthe service. None hadimplemented a specific strategy for helping new Christians understand the dynamicsofworship, either corporately or individually. Two ofthe worship leaders I spokewith have made a concerted effort to educate the members oftheir praise teamsconcerning the true nature ofworship, seeing these servants as discipleship groups.6. Do you feel that the needs ofthe people are being met on Sunday morning?This question required those interviewed to define the "needs" ofthose attending theirservices. The results included acceptance, affirmation, recognition ofa loving God,relevancy to life, peace, emotional healing, hope, new ideas about "fixing" the hurt intheir lives, developing a love for God, cultivating a trust in God, and developingrelationships with Christians.7. Didyou feel adequately prepared to plan corporate worship when you began?The answers here echoed those ofthe leaders previously interviewed. Because littleattention has been given to worship in college curriculums, ministers and worshipleaders have "learned by doing." This is true not only in the area oftheology, but alsomusically. Ofthe churches studied, only three have worship leaders that have beenmusically trained in college. One ofthese, an OCC graduate, noted that his classicaltraining did not prepare him for the popular music oftoday. Two ofthe churcheshave worship leaders who are Bible college graduates with theology degrees. Three

87churches rely on lay leadership for the musical portions of their services and onechurch is in the process of seeking a worship minister; the involvement ofthepreaching minister in the planning ofcorporate worship is essential for thesechurches.8. What draws an unbeliever to church on Sunday morning/or the first time? Whatbrings them back the second time?The majority answered that when people take the first step, they are reacting to somekind ofcrisis in their life. One qualified that the problem was almost always related toabuse, addiction, or adultery. Leaders also recognize the role ofthe Holy Spirit inconvicting people to come, and they spend much time in prayer for theircommunities. When asked what brings visitors back a second time, all acknowledgedthat most were drawn to the music or preaching. But, they agreed that the greaterdrawing card was a combination of authenticity, love, and caring. Despite theattention given to the style ofmusic, the relevance ofthe sermon, and other details ofcorporate worship, these church planters are aware that something greater drawspeople to God's grace. One minister stated that the world today is "starving forcommunity." Another characterized seekers as "needing to be connected." People arelooking for a place to belong, to be loved, to have their needs met, and to developrelationships. These relationships must be based on trust and authenticity.9. Who is your target audience? What elements ofworship were chosen in order torelate to this target?Each new church was planted with attention to targeting a particular group ofpeople.Each lead planter had spent as much as one year learning about the culture beforeembarking on his ministry. Some targets were very specific, such as "the business

88community" or "families with young children"; others spoke in more vague terms,such as "people who are most like us" and "the unchurched in general." In spite ofthemulti-ethnic population ofsouthern California, the church plants that I visited therewere geared toward white, middle-class, suburban families. The entertainmentindustry and the pioneer spirit ofwestemers have an effect on planning Sundaymorning worship in those areas. There is also considerable ethnic diversity in NewEngland, and a strong Roman Catholic influence and deep skepticism dominate theculture. For the most part, it is the choice ofmusic that defers to the targeted group;leaders seek music that is relevant, understandable and contemporary to the time andplace. They understand the difference between performance and worship, but believethat excellence must be a priority for the musical portions ofthe service. Althoughseeker-driven models suggest that the Lord's Supper is a confusing element for theunbeliever, these churches all serve it weekly with no apologies. The environment inwhich it is offered varies, however. One church that I visited had a beautiful,corporate celebration, where the participants went forward to partake. Others merelypassed the communion trays with no explanation or reference to the work ofJesus.An offering was received at each church as well, which also is contrary to the viewsofthe seeker-driven church. The minister ofa church in California that targets thebusiness community gave an unashamed plea for giving to the work ofthe Kingdom.This same church has given money to missions from its inception, and is teaching itsmembers to be sacrificial givers.

8910. How important is the style ofworship to drawing people to your church? Thecontent?Style, suggested one church planter, "sets the personality" of a particular community ofbelievers. Another said that the style and media content oftheir services "set us apartfrom the other churches in the area."Because ofthe interactive nature ofthe interviewing process I identified someother important issues that were not reflected in the questionnaire. One area ofconcernfor worship in new churches is the lack ofattention given to the needs ofbelievers. Thechurch growth and seeker movements have taught these leaders that success is measuredby the number ofunbelievers that pass through the doors each Sunday. One said, "I don'tcare ifbelievers come to my services." This attitude stems from a sincere desire to reachlost souls for Christ, but often results in worship that does not re-enact the Gospel storyand provides little interaction for believers with Almighty God. This robs believers ofthat which is necessary for their relationship with Christ and with each other, and it. denies the unbeliever the opportunity to witness authentic worship and be discipled bymore mature believers.A significant dynamic ofchurch planting that was stressed by these leaders wasthe importance ofrelationships to drawing the unchurched. One minister said that whenpeople come to Christ they have determined that it is "worth taking the step" becausethey have seen the difference he has made in the life ofa believer.Except for one church that runs over eight hundred each Sunday, the churches Iconnected with are small, averaging less than one hundred in attendance. One ministeridentified this as the "crowd factor," indicating that it is difficult to attract people in

90today's climate to small crowds where there is "no place to hide." The larger churchesthat I attended lean toward a higher energy in their style ofmusic and in the atmospherein general. If churches with a smaller attendance try to emulate this characteristic, theresult is sometimes a lack ofparticipation by anyone other than those who are leadingfrom the stage.The wife of a worship minister at a southern California church offered thisprofound insight: "It is difficult to move people from 'enjoying church' to becoming truedisciples." I believe she identified the most serious issue facing church planters. Astrictly pragmatic approach to Sunday morning worship, which says, "come on in, sitback, relax and enjoy yourself," in order to attract the world by becoming like the world,will not grow true disciples.Reflections on Interviews with Church PlantersI developed a great respect and appreciation for the ministry ofchurch plantingthrough my contact with these leaders. They are hard working, sacrificial, and have adeep concern for lost souls. Following are some observations that affected my choicesfor the nine principles and goals listed in chapter three.My assertion that, for many church plants and their leaders, planning for worshipministry has been reduced to developing a particular music style was affirmed by theanswers. Looking back on the interviews, I believe I should have been clearer about themeaning of"content," as this is an unfamiliar term for them in connection with corporateworship. Nevertheless, I feel that there is still an overriding view ofworship as amarketing tool. This is not a blatant dismissal ofthe true content ofworship, but a lackoftraining and guidance in this area.

91The attention given to cultural relevance in planning worship, as well as otheraspects ofchurch life, is very high. Nowhere did I find a purposeful denial ofimportantbiblical principles in favor ofbeing culturally relevant, but I noticed a trend towardfocusing on likes and dislikes ofseekers in developing Sunday morning worship. I feelthat these leaders would benefit from applying the biblical content ofworship to the stylethey have determined to be appropriate to their setting.Most ofthe leaders I spoke with have studied postmodernism, but have done littleto apply their findings to corporate worship. Because ofthe tradition in which they werebrought up and taught, there is a lack of understanding concerning the mysterious andsymbolic. Also, due to the influence ofthe seeker movement, there is a suspicion ofthehistoric and traditional.The seeker movement has also taught them to target specific age groups. Themusicians they hire are entirely versed in a Christian contemporary sound. There is littleconcern for intergenerational or multicultural diversity.There is a valid and important recognition ofthe importance of excellence in whatis presented on Sunday morning. While the leaders claimed that their congregations arevery participatory, only one ofthe churches I visited supported this observation. Much ofwhat is considered congregational participation is essentially people watching what istaking place on the stage. This is not just in the singing, but in other aspects ofthegathering as well. Furthermore, this was as true in very large congregations as it was insmaller ones.

92There is a healthy concern on the part ofthese ministers for the ongoing teachingofworship to the congregation. All are committed to growing disciples and reaching thelost.Focus Groups and Surveys from Church Plant Members (Appendix 3)The people that I was able to meet with in person were warm and enthusiasticabout the churches they attend. It was clear that they loved and trusted the leadership andthat their needs were being met by the community. Those who filled out surveys werealso positive about their communities and leadership.1. What about Sunday morning drew you initially to this church?This question drew a myriad ofresponses. The most common were the music, themessage, the people and the minister. Others noted that they appreciated theemphasis on children, and that they felt comfortable and welcomed. Severalmentioned being invited by a friend.2. What other aspects ofthe church's ministry were important to your choice?Mentioned in these responses were small group Bible studies, opportunities to serve,a fun atmosphere, "cutting-edge" worship, children's ministry, the fact that it wasnon-denominational, feeling God's presence, Scripture based, good music, nicepeople, attention to God's Word, a feeling ofbelonging, a time for quiet prayer andreflection, and the enthusiasm and sincerity ofthe leaders. One person pointed outthat when the church first began meeting on Sunday evenings it was convenient to hisscheduler'2 This church in southern California originally began meeting on Sunday evenings, but has sincemoved the service times to Sunday morning.

933. What is your church background?Sixteen ofthe respondents cited Catholicism as their background. Twelve specificallyclaimed a non-denominational Christian church background. Two noted that theywere Baptist and another was Methodist. The rest gave no specific affiliation otherthan "non-denominational" or "evangelical." Only one responded that he or she hadnever attended church before. This confirms an observation from one ofthe churchplanters, who related that his church was reaching the "dechurched" (his word), ratherthan the "unchurched."4. What elements ofworship are essential to Sunday morning?The consistent responses to this question were a sermon, singing, communion, prayer,and fellowship. These reflect the concerns ofthe leadership, indicating that thesepriorities are being consistently modeled.5. Did any worship practices from your past history affect your choice ofthis church? Ifso, what?Most ofthe church members did not believe that any worship practices from theirpast had affected their choice ofa church. The only consistent complaint was fromthose whose Catholic background had soured them toward "ritual" or "liturgy." Theissue though, was not with the rituals themselves, but with the empty repetition oftherituals. This same group noted that they appreciated not "being hit over the head withtheir sin" every Sunday. Interestingly, many acknowledged weekly Communion as apositive element from their past that they valued highly and were thankful was a partofthe churches they attended. Also mentioned was distaste for an older, more"traditional" style ofmusic.

946. When you leave church on Sunday morning, what has been accomplished in yourlife? (learning, giving, praising, praying, healing, etc.)The diversity of answers to this question merits listing them in their entirety: leaming,praising, prayer, giving, fellowship, knowledge ofwhat God wants me to do,refocusing my attention on Jesus, serving, remembering, strengthening, healing,relief, perspective, renewal, inspiration, refreshment, recharging, excitement,challenging, and unity. I am reminded ofStanley Hauerwas' assertion, "Outside ofChrist and the church, you don't have the slightest idea what you're looking for.,,3All ofthese consequences ofSunday moming worship are good and important to thelives ofbelievers, but there appears to be a lack ofattention to the true content, thestory ofGod's salvation and redemption through the victorious work ofJesus Christ.7. What was the most important criterion in your selection ofa church home?Given the qualifier, "most important," not a single church member mentioned musicalstyle. The responses can be divided into four broad categories--Biblical teaching,community, connection with God, and service. The following statements representcommon responses:"A comfortable family who is accepting ofwhere I am in my relationship withJesus.""A church my family could grow spiritually in, and not get lost in the crowd.""A Bible believing church; potential for my faith to lead me to service; a churchwhere legalism is not mandated.""Good fellowship, atmosphere and a clear message."3 Stanley Hauerwas, quoted in "Are Evangelicals Searching for a More Fragrant Soap?" Context,ed. Martin Marty, vol. 31, no. 8 (April 15, 1999): 3.

95"To feel the love ofthe Lord through brothers and sisters who are there to sharehis love and support you.""Finding a place for my children to feel welcome and have fun while learningabout God.""Understanding the message. When I leave church I want to feel like I haveaccomplished something. I need to feel spiritual hope and love."Lessons from Lay MembersMeeting with focus groups and reading the surveys from these members was themost delightful part ofthis process. It is clear that the leadership from these churcheshave done an excellent job listening to God's direction and guiding churches that areglorifying God in the communities in which they serve. There is a great deal oftrust andappreciation for the leadership from their members.The importance ofmusical style and excellent preaching cannot be dismissed asan important reason people return to church a second time. It is significant, however, thatmany other aspects ofthe community were brought out as more important. Authenticityand community were highlighted by most, as were sound Biblical teaching andrecognition ofthe presence of God.It appears that Hauerwas is correct in his assertion that people don't really knowwhat they need. It is also obvious that when those who are lost come to church they areseekingsomething powerful and significant. Ifnew churches could uncover this needand fulfill it in the liturgy, they could recover the vitality ofSunday morning worship.

96Results of Trial PresentationPrior to the presentation I asked those present to fill out a pre-test (Appendix 4) inorder to determine their current beliefs conceming corporate worship for church plants.Fourteen people did so. Ten were seminary students; the other four were LincolnChristian College faculty and staff who came in support ofmy work. Following thepresentation, I asked them to fill out the same questionnaire, making note ofareas inwhich they had learned new information or changed their minds. The pre-test answersare given for each subject; post-test answers are in bold print and are given only iftheydiffer from pre-test answers. My reflections on the learning process follow each question.These will also be helpful for future revisions ofthis material.J. What is the goal ofSunday morning worship?Subject 1:Subject 2:Subject 3:Subject 4:Subject 5:Subject 6:Subject 7:Subject 8:Subject 9:Subject 10:Subject 11:Subject 12:Give God glory; connect people with God.To Teach.Demonstrate unity; grow in knowledge ofGod; show God to pre­Christians; bless God.Show God to unbelievers; strengthen discipleship.To prepare worshipers to hear God's Word and commune withChrist.Bring glory to God through praise; learn more about His character;share our burdens through prayer.To focus on God; to praise Him and commune with Christ.I think there are 9 goals now!Fellowship with God; learning about God; receiving God's grace;remembering Jesus' redemptive act.See God's face.Provide opportunity for corporate body to praise God.God initiated.To bring glory and honor to God.To respond to God.For the Body to collectively bring glory to God.Respond to God; Re-enact the salvation story.To corporately worship God.To worship God.To glorify God together.To respond to God's call to worship Him.

97Subject 13:Subject 14:Reflections:To respond to God; to draw near to Him & become more likeChrist through giving God praise.To bring people together corporately to honor God and JesusChrist.I was pleased that many changed their understanding ofworship toinclude the importance of a call from God and a response from Hispeople. At least one student captured the concept ofre-enactment,and others heard the importance ofworship that leads todiscipleship.2. How should the content ofthe service reflect this goal?Subject 1:Subject 2:Subject 3:Subject 4:Subject 5:Subject 6:Subject 7:Subject 8:Subject 9:Subject 10:Subject 11:Subject 12:Subject 13:Subject 14:Reflections:Reading God's Word; praying and meditating.Include actions that address each point-unison singing/speaking,teaching, declaration ofthe Gospel, acts ofpraise.Use rituals in a meaningful way!Not sureIt should be our guide as we choose style and structure.Be Biblical.Worship & Communion should be central activities.Lord's Supper, Sermon, Word, Prayer, Hymns, Praise, ThanksReflect on the redemption of us by God.Variety in style, but elements of sermon, worship, scripture andprayer incorporated.No answerParticipation; theocentricity.In every possible way; strong basis in the Word.Every aspect should move us toward and into God's presence.It needs to be "vertical" in nature and content.It should facilitate the goal; content is driven by the reason why.Should be based on the story ofChrist, grace, and salvation.No answerI believe that some ofthose present had no understanding of"content" in Sunday morning worship; others have been in classwith me and knew what I was asking. The answer by subject 3,which underscores the importance ofcontent over structure andstyle, is one ofthe key components ofthe Biblical material. Theissue ofremembering God's work ofsalvation is brought out againby this question, indicating that this point was made clear.3. Should Sunday morning be planned around the music, sermon, or the Lord'sSupper?Subject 1:The sermon? (I don't really agree with any ofthe 3 options)

98Subject 2:Subject 3:Subject 4:Subject 5:Subject 6:Subject 7:Subject 8:Subject 9:Subject 10:Subject 11:Subject 12:Subject 13:Subject 14:Reflections:The Lord's SupperA "theme" is important; the sermon sets the theme.All threeThe sermonThematic around the sermon.Maybe none of the above, but around the 9 goals?The Lord's SupperThe SermonCommunion (togetherness); sermon as contextDependsYes.Word & Table.It should be planned around worshiping God, with priority given tothe Lord's Supper.The Lord's SupperYes - all together.They should all be used to achieve the goal; no one is alone in avacuum.The Lord's Supper, closely followed by music & sermon (tied)The SermonI expected the sermon to be considered most important by studentsofRestoration Movement churches. Although a plurality (6 of 14)chose the sermon, there was an interesting trend toward not doingso. This may be due in part to an interest I am seeing in my classesin recovering the significance ofthe Lord's Supper. The conceptof"thematic" worship built around the sermon is mentioned twice,and was also mentioned by several ofthe church planters Iinterviewed. Only two students in this group changed their minds,moving toward the Lord's Supper as the center of Sunday morningworship. It was my intent to suggest a balance between the Wordand Table, so perhaps I leaned a little heavily on the Lord's Supperin the presentation.4. Rate the importance ofstyle (contemporary, traditional, blended, etc) to Sundaymorning worship (I-not important; 6-extremely important).Subject 1:Subject 2:Subject 3:Subject 4:Subject 5:Subject 6:Subject 7:4334235Subject 8: 36 (culturally informed)1311 (not critical, but should connect/be culturallyrelevant)

99Subject 9: 2Subject 10: 1Subject 11: 5 2Subject 12: 3Subject 13: 4.5Subject 14: 3 2Reflections:I was pleased by the second response to this question, which leftonly 2 students rating the importance of style as 4 or above. Iinterpret the second response ofsubject 2 to be a statement aboutthe cultural relevance ofstyle, rather than about style as amarketing tool. Therefore, I believe the material to have beensuccessful in elevating content over style.5. Place these elements ofworship in order ofimportance to Sunday morningworship. (Beginning with most important).Subject I: Prayer, Communion, Scripture, Offering, Sermon, Singing, SpecialMusic.Subject 2: Sermon, Prayer, Scripture, Singing, Communion, Special Music,Offering.Subject 3: Communion, Sermon, Prayer, Singing, Scripture, Offering, SpecialMusic.Subject 4: Singing, Prayer, Scripture, Sermon, Communion, Offering, SpecialMusic.Scripture/Sermon, Singing, Prayer, Communion, OfferingSpecial Music.Subject 5: Communion, Prayer, Singing/Sermon, Scripture, Special Music,Offering.Subject 6: Communion, Sermon, Scripture, Prayer, Offering, Singing, SpecialMusic.Communion, Sermon, Scripture/Prayer/Offering, Singing,Special Music.Subject 7: Scripture, Sermon, Prayer, Communion, Offering, Singing, SpecialMusic.Subject 8: Sermon, Communion, Prayer/Scripture/Offering, Singing, SpecialMusic.Sermon, Scripture/Prayer/Communion,Singing/Offering/Special Music.Subject 9: Communion, Prayer, Scripture, Sermon, Singing, Offering, SpecialMusic.Communion, Scripture, Prayer, Sermon, Offering/Singing,Special Music.Subject 10: Communion/Scripture/Prayer, Singing/Offering, Sermon, SpecialMusic.

100Subject 11:Subject 12:Subject 13:Subject 14:Reflections:Communion, Scripture/Prayer, Sermon, Singing, Offering, SpecialMusic.Communion, Scripture/Prayer, Singing, Sermon, OfferingSpecial Music.Communion/Scripture, Prayer/Sermon, Singing/Offering, SpecialMusic.Scripture/Prayer/Singing/Sermon/Offering/Communion,Special Music.Communion, Sermon, Singing, Offering, Prayer, Scripture, SpecialMusic.Communion, Sermon, Singing, Prayer, Offering, Scripture,Special Music. (Word & Table focused)Communion/Sermon/Scripture/Prayer, Offering, Singing, SpecialMusic.Most ofthe students had a difficult time making choices for thisquestion. I noticed that while 6 students said earlier that the serviceshould be planned around the sermon, only 2 placed it first in orderofimportance. Again, there is a strong leaning towardCommunion as most important, both before and after thepresentation. My favorite response after the hearing ofthe materialwas from subject 12, who suggested that perhaps everything exceptspecial music should be equal. This concept ofbalance wasessentially what I was trying to achieve, placing an emphasis onWord and Table, while allowing the other elements to serve thecontent. Reflecting on the question, I don't think it was a verygood manner in which to judge the comprehension ofthis concept.6. Rate the following statements according to your perception oftheir validity (1,not valid; 6, extremely valid).These questions were designed to reveal preconceived notions about worship fornew churches and determine whether the material provided strong responses tothem.6A. Sunday morning worship in new church plants should be "seeker-friendly. "Subject 1:Subject 2:Subject 3:Subject 4:Subject 5:Subject 6:Subject 7:Subject 8:Subject 9:4645445442I think "sensitive" was your term56 (friendly, not driven)

101Subject 10:Subject 11:Subject 12:Subject 13:Subject 14:23446525Reflections:Ofthe six students who changed their minds about thevalidity ofthis statement, three elevated it and three demoted it.Subjects 5 and 9 heard exactly what I said, but I must not havebeen clear in my suggestion that seeker-sensitivity is the mostappropriate stance for a new church. I realize now that I wordedthe question poorly; it would have been better to use the term"seeker-driven' inthe question, so t11£1t students could-ha.ve .differentiated between it and "seeker-sensitive."6B. Sunday morning worship in new church plants should be targeted to a specificage group.Subject 1:Subject 2:Subject 3:Subject 4:Subject 5:Subject 6:Subject 7:Subject 8:Subject 9:Subject 10:Subject 11:Subject 12:Subject 13:Subject 14:53222244143323411111212212Reflections:I was very pleased with the results ofthis question. It appears thatthe material made clear the need for including all generations inworship.6C. Sunday morning worship in new church plants should avoid anything thatseems "traditional" or "liturgical. "Subject 1:Subject 2:Subject 3:Subject 4:Subject 5:Subject 6:13133214121

102Subject 7:Subject 8:Subject 9:Subject 10:Subject 11:Subject 12:Subject 13:Subject 14:14122211211Reflections:Most ofthe students did not buy into this notion even before thepresentation. I am not sure what to make ofsubject 3, whoelevated the statement, but generally it appears that students areopen to the traditional and liturgical.6D. Sunday morning worship in new church plants should be culturally relevant.Subject 1:Subject 2:Subject 3:Subject 4:Subject 5:Subject 6:Subject 7:Subject 8:Subject 9:Subject 10:Subject 11:Subject 12:Subject 13:Subject 14:6536565565355664666666Reflections:One ofthe church planters who reviewed the material suggestedthat I did not treat cultural relevance fairly. The second responsesto this question suggest that I must have highlighted theimportance ofcultural relevance. Since I read the earlier critiquebefore giving the presentation, I may have been careful to bring outthat I do believe that cultural relevance is vital to new churchplanting. I was pleased with the responses to the question.6E. Worship education should be a continuous ministry ofthe church.Subject 1:Subject 2:Subject 3:Subject 4:Subject 5:6536666

103Subject 6:Subject 7:Subject 8:Subject 9:Subject 10:Subject 11:Subject 12:Subject 13:Subject 14:46666566664Reflecti ons:Although most students rated this as very important at the outset,all but one who did not elevated it after the presentation. I am notsure how to interpret the second response of subject 11, who ratedit as less important. It appears that I stressed the point pretty well.7. What do you see as being the biggest challenge in planning corporate worship fora new church plant?Subject 1:Subject 2:Subject 3:Subject 4:Subject 5:Subject 6:Subject 7:Subject 8:Subject 9:Subject 10:Subject 11:Subject 12:Subject 13:Lack ofleadership/role playersBuilding a sense ofunity with a group that is largely pre-Christianor non-Christian.ParticipationCapturing their attention /whetting their appetite for more.Teaching how to worship with through the various elements.Enabling newcomers to understand and apply God's WordThe music - what will appeal to most people across age levels andbackgrounds.Meeting needs that are "unknown."Lack oftradition. How will we know what is the correct worship?Everyone will want something different.Balancing the needs of believers and seekers.Finding a medium that incorporates the entire body.Moving from entertainment to discipleship.Finding excellent musicians with a heart for God.Composing a statement of philosophy.Educating; re: worship while actually worshiping as a communityLots more than before; still simultaneous education & viableparticipation.To keep the focus on God and not "looks" or performance.To provide for "needs" before "wants."Trying to satisfy everyone.Making sure that the content is right.No pre-existing community context.Knowing how to disciple people in a culturally relevant way.

104Subject 14:Reflections:Moving facilities, using symbol, finding a theology of worship,finding a worship minister who knows both music and spiritualworship.Identifying the community.The students did a good job ofidentifying the challenges ofworship for church plants even before the presentation. It isgratifying in their second responses to see several phrases thatwere part ofthe material.Results of Evaluations by Church/College Leaders (Appendix 5)1. To what extent does this material offer new insights into planning corporateworship forchurch plants? (l-nothing new; 6-all new)Average Score - 4.5The lowest score for this question came from subject B, who noted on hisquestionnaire that he has done a good deal ofstudy concerning contextualizationand postmodernism. This is reflected in some ofhis other answers as well.2. How clearly is the information stated? (I-clear as mud; 6-extremely clear)Average Score - 5.3The evaluators who heard the information in person rated this question higherthan those who merely read it. I believe it is more engaging in a classroom. 4settmg.3. Do you agree with the conclusions concerning the appropriate content of Sundayworship? (I-strongly disagree; 6-strongly agree)Average Score - 5.3There is obviously strong agreement concerning content. Answers to otherquestions, however, suggest that the Biblical material is of less importance tochurch planters than the cultural material. Consequently, it needs to beemphasized forcefully in the classroom.4 Because oftime constraints the presentation did not allow for questions and interaction with thestudents. I believe it would have been even more effective had this been possible.

1054. Do you agree with the conclusions concerning the appropriate style ofSundayworship? (I-strongly disagree; 6 strongly agree)Average Score - 5The idea that there is no style that is appropriate for any given congregation waswell received.5. Does the strategy outlined give useful guidelines for planning corporate worshipin new church plants? (I-completely useless; 6-10ts ofvaluable information)Average Score - 5.3This score suggests that the material is useful and practical in nature.6. Does the material provide for the worship ofthe church beyond Sunday morning?(l-not at all; 6-extremely well)Average Score - 4.5I agree that this aspect ofthe material is the least well developed. While I believeI stressed the importance ofproviding worship education, I am not sure I gaveadequate guidelines for doing so.7. What is the most useful insight you gained from this material?A. The importance ofcommunion for a new church; it provides symbolicmeaning and is something former Catholics appreciate.B. The information on postmodernity would be extremely useful to someonewho has not studied these topics.C. The cultural analysis; theological perspective.D. That new churches have a greater opportunity to reclaim Word and Table.E. God initiates worship; we defer to Him. God and seekers are looking forthe same thing - authenticity and spirituality!F. I really appreciate your insights into the priority ofworship within thecontext ofchurch planting. So many church plants are focused on "goodmusic" that they neglect to really think about the whole context ofworship.Discussions with administrators and staff from LCS following the presentationrevealed that they were very pleased with both the theological and cultural aspectsofthe information. Because this will be presented to students I feel that this is astrong endorsement. It is interesting that church planters gave more attention tothe contextual analysis.

1068. What is the least useful?A. In the early sections I felt "human preferences" were downplayed; in thelast half it was treated fairly.B. I think that many ofyour conclusions are too simple and "one-sided." Forinstance, you say that "cultural relevance" may become a eatch phrase forfollowing popular trends, thus catering to a consumer mentality. I realizethat you have the word "may" in that sentence, and that you go on to saychurches can be culturally relevant without that, but I think you haven'tbroached the depths ofthe issue. I believe it's a biblical mandate that webe culturally relevant, and not to do so is sinful. And so I think thatchurches that are not culturally relevant have their own list ofproblemsthey deal with, which are largely ignored by the Christian world today.C. No answer.D. No answer.E. Probably the Acts 2:42 material because I've reflected on this so much.F. I think the material on the Restoration Movement was the least useful.Although this is important material, many new church plants have alreadytaken a more non-denominational approach.Subjects A and B, both church planters, took exception to the negative attentiongiven to cultural relevance. As previously noted, I adapted my presentation topresent it in a positive light. There is some validity to the concern abouthighlighting the Restoration Movement in the non-denominational climate oftodaywhen presenting the material to church planters. At LCS however, understandingthe background ofthis tradition is expected. Furthermore, the material is still valid,whatever the nomenclature used to describe it.9. How do you think church planters would respond to this information?A. I think it's a great issue for church planters to study and wrestle with. Thesecond half is more practical. Jesus brought shift in worship, making itmore internal and centered around a relationship with Him. I think theemphasis on carefully planning the worship emphasis would be wellreceived.B. I think it would be helpful in a lot ofways, but again doesn't go deepenough in really exploring the issues and struggles ofthings like be achurch that is culturally relevant and existing in postmodern times.C. Applaud!D. I would think well overall, but probably debate some ofthe "seeker"critique.E. I think that the church planters I've conversed with who are seeker-drivenwould not--for a second--accept the basis or implications ofthis material.F. I think they would appreciate it and learn some excellent biblical andhistorical background information that could significantly change theirperspectives on worship. Most church planters are extreme pragmatists,

107so this material may help them slow down and reflect on the place ofworship. However, as pragmatists, they would also want you to answerthe "how" question more in your reflections.I appreciate the acknowledgement that there is much helpful information. Theidea that church planters may react negative to some ofthe material was notunexpected. In chapter five I address the question of"how" with some practicaladditions to the material.1O. How do you think students ofchurch planting would respond to the information?A. Same as church planters.B. Pretty well; there is a lot ofgood information here.C. Same as above.D. Well, and it would be important for them to hear.E. This is where there is a chance to change church planting philosophy. Ithink growing students ofchurch planting would embrace thisinformation.F. This body of information is so much different than the "church planterhandbook" material that most students read. It would be helpful inhelping these students understand and think through worship within thecontext ofchurch planting.I am hopeful that subject E is correct. Subject F validated my earlier assertionthat there is little information already in the hands ofchurch planters concerning abiblical approach to worship.11. Is there any part ofthe material that would be met with disapproval or concern? Ifso, what?A. When it comes to music style, Ijust don't think you can please everybody.Just like ifa radio station constantly plays different styles songs--it doesn'twork well. I think its better to pick a style that fits the purposes ofthechurch and the demographic and stick with it.B. I don't think so, except I think some readers would be left wanting-­wanting to hear more ofthe struggle, wanting the answers to not seem sosimple, etc.C. NoneD. Possibly some ofthe "conclusions" about reaching our current culture.E. I think some church planters would not disagree with what is said, butsimply by-pass its implications. For example, we are God's guests inworship & what we can learn from the Lament Psalms.F. In your section on the Restoration Movement, it may not be appropriate torefer to our movement in those terms. This is especially true iftheaudience ofthis paper is someone outside ofour movement. Churchhistorians know that there are several movements which consider

108themselves "restoration" movements. It may be important to clarify yourterms a little bit more.The answers to this question are very revealing. Subject A expresses a reaction Iexpect many church planters to have. I agree with subject B that there is room fordelving deeper into some ofthe issues. My guess is that subject E has expressedwhat may be the real issue--not that church planters will disagree, but simplyignore some ofthe conclusions.In conclusion, both methods ofevaluation offered valuable feedback for affirmingthe validity ofthe conclusions, making adjustments for future presentations, andbecoming aware ofpossible barriers that might be faced.

CHAPTER 5SUMMARY, CONCLUSIONS, AND RECOMMENDAnONSSummaryI began this study with a concern for the content ofSunday morning worshipwithin the churches and colleges affiliated with the Christian Church.In particular, Isuggested that new church plants are vulnerable to the current practice ofreducingworship ministry to developing a particular music style. It is possible for attention tocultural relevance to obscure the need for authentic worship that first addresses God asboth subject and object.In order to test my theory I sought out the opinions ofsome church planters andteachers ofchurch planting. I also traveled to southern California and New England tointerview those involved in church planting and develop a sense oftheir call to ministry,as well as understand the culture in which they minister. Realizing that those who attendnew churches would offer a different perspective I met with, or received surveys from,several lay members.My initial observation was confirmed in many ways. A lack ofteaching in ourBible colleges and attention to the importance ofthe content ofworship in ChristianChurches in general has affected the planning ofworship for new churches. The churchgrowth movement and the seeker movement have also had a significant impact on theplanting ofnew churches. There is, however, an openness and desire among church109

110planters currently serving in the field to explore the true nature ofworship. Their heart'sdesire is to see the lost won to Jesus and become true worshipers.ConclusionsDuring the planning stages for the birth of a new church, worship should beconsidered a top priority. The lead planter and other team members should seek God'sdirection in the choice ofa staffmember to oversee the worship life ofthe church. Thiswill require thinking beyond musical skills, looking for a minister who understands theimportance ofthe content ofSunday morning worship and the significance oflifestyleworship. For those who look toward lay leadership in music, this may necessitateseeking out someone who can oversee and mentor the lay leaders in the Biblical nature ofworship. It would benefit the entire team to study the Biblical and historical principlesoutlined in chapter two. The team can then measure their preconceptions and traditionsagainst what they discover to be a sound theology ofworship and determine the elementsthat are essential to Sunday morning worship within the context ofthe church plant.The church may then strive to determine what the unchurched in the communityneed in order to recognize the presence ofthe living God, consistently be reminded oftheGospel story, sense authenticity among the gathered community, find a place where theybelong, and be confronted with their need for the life-giving grace ofGod. It might behelpful at this point to compose a philosophy ofcorporate worship for the church thatwill be a consistent reminder ofthe importance ofcontent when planning for Sunday. .mommg services.The team may then tum to demographic research, which will suggest stylisticelements that are contextually appropriate but do not sacrifice content ofworship. This

111may include an examination ofpreaching, music, the observance ofCommunion,individual and corporate prayers, scripture readings, media, artwork and the use ofsymbols.Rituals are a part ofevery day life; they help us cope. Because those who havehad bad experiences with church in the past often view rituals with suspicion, ritualsshould be infused with meaning from the beginning. People who are concerned withritual generally are reacting to meaningless repetition, not the ritual itself. For example,people coming from a strong Catholic background may have a negative reaction towritten prayers. But a mixture ofspontaneous prayers and written prayers read withvitality and intentionality may enable seekers to disconnect corporate prayer from anempty past.The impact ofpostmodernity upon the church has several implications forworship. Because the postmodern generation is open to the past, new churches may wantto consider the use ofhymns set in a more contemporary style, elements from the ChurchYear, written prayers, or corporate and silent confessions. By being aware ofthe churchbackground in the community, church planters may be able to discover elements that maystill have meaning for visitors. For example, many from Catholic backgrounds appreciateweekly communion.The postmodern generation is also open to the supernatural. This may beaffirmed by inviting the Holy Spirit into worship, seeking the presence ofChrist in theLord's Supper, and allowing for spontaneity.The mystery ofGod may be sharedthrough symbolism, silence, darkness and light, and testimonies ofGod's power.

112Providing ample opportunity for participation also allows for the needs ofpostmoderns. Churches may consider using music from other ethnic groups, forexample. Elements that are "multi-sensory," such as one loaf and one cup, the smell offresh bread or incense, candle lit rooms, kneeling for prayer or singing, anointing withoil, and moving forward for Communion, also invite participation. Giving attention tolearning styles, visual, audible, and kinesthetic, takes into account the needs ofall thosepresent as well.Today's world is open to community. This may be highlighted in the gatheringby receiving offerings that meet the needs ofthe body, providing small groups, passingthe peace, praying for one another, and offering personal testimonies concerning needsthat have been met. Music that speaks to different generations, the use ofchildren inworship, and reading scripture in different languages help to celebrate the diversity oftoday's American landscape.Because different generations need each other to grow in Christ, new churchesmay want to consider giving attention to the needs ofall age groups. This may requireexpanding the musical vocabulary ofthe staff, providing song sheets for those unable toread from a screen, providing hearing assistance, and printing interactive work sheets forchildren. The leadership may also consider using members ofall generations on praiseteams, for scripture readings, leading in prayer and giving testimonies.It is important that new churches determine their level ofseeker-sensitivity. Itappears that seeker-sensitive worship, which primarily focuses on worship while makingit accessible to visitors, allows for the content to remain strong so that the unchurchedmay see believers worshiping authentically. Leaders ofnew churches should be careful

113not to dismiss the significance ofbelievers who choose to attend their services. Seekersneed mentors and examples in order to become disciples themselves. This is the job ofthe whole body, not just the leadership.It is evident from those seeking a church home that they expect excellence.Leaders should balance this expectation with the importance ofcontent. They need toconsider all aspects of Sunday morning worship when striving for excellence, includingthe music, preaching, prayers and communion meditations, accuracy in Power Point andbulletins, competency in technology, and adequate sound and lighting that are notoverdone for the size ofthe room.Since seekers pay attention to more than what goes on up front, leaders shouldplan to teach their congregations to be hospitable to strangers. This may be done bysuggesting that God is the host and his people are the greeters on Sunday morning. It isalso helpful to be sure that newcomers understand what is being done. Simpleinstructions concerning the page numbers ofthe pew Bibles, the practice ofconununionor the taking ofthe offering will help visitors to be informed. Including songs that maybe familiar to those with a church background may give visitors the opportunity to feelincluded. Leaders can develop a strong repertoire ofmusic for the congregation bycarefully teaching new songs or hymns, sung several times until they are learned by thecongregation. Members seated among the visitors who know the songs and are able tohelp with the order ofthe service enhance the sense ofcommunity.New churches are likely to be faced with the challenge ofmobility. This allowsfor an emphasis on the gathered conununity as the church, rather than a building. Itmight be beneficial to find a team who consider it their offering to set up and tear down

114each week. Leaders might also consider using artwork, banners or media that portray theprimary symbols ofthe church, such as the cross, baptism, the Word, the Holy Spirit andthe Lord's Supper. It might also be helpful to avoid placing a praise band in a positionthat suggests that music is the most important element ofthe service.Finally, the planning stages for a new church might include attention to ongoingeducation concerning worship. Sermons, Bible studies, Sunday School lessons,newsletter articles, carefully thought out comments by the worship leader, and in depthstudy for praise teams are a few ways to speak to this issue.RecommendationsMy intent for the teaching ofthis material is primarily for the students of LincolnChristian Seminary. I see the presentations (Appendix 6) as being viable for use in anelective class offered for both worship students and church planting students. It would bemost effective as an intensive, week-long class, and in that context might attract someleaders who are already in the field. Much ofthe material could be expanded in practicalareas. For example, a study of structure, with attention given to four-fold and otherstructures, would give emphasis to actually planning Sunday morning worship in thestudents' own contexts. Additionally, the musical implications ofdiscovering diversestyles could be addressed, perhaps by bringing in musicians who are competent in varioustypes ofmusic. Having guests who are worship leaders in existing church plants, perhapssome ofthose I interviewed, would bring life to the concepts. A demonstration on usingart, symbolism, and media would also be practical.I would like to be helpful to church planters who are already serving. In order toaccomplish this, I plan to develop a brochure offering the presentations as a seminar. I

115also feel there may be some interest in some ofour Bible colleges in offering the materialas a weekend seminar.I was encouraged by the president of Lincoln Christian College and Seminary,who attended my trial presentation, to make this material available, not just for churchplants but for all churches. The Vice President ofAcademics has reviewed the project inits entirety and feels strongly that the findings and recommendations need to be sharedwith a larger audience. He has approved the teaching of a week-long intensive class to beoffered initially in the spring of2005, and marketed not only for current seminarystudents, but also for church leaders especially interested in church planting. He hasauthorized me to develop a one-day or two-day seminar as part ofa "New ChurchLeadership" certificate that LCS offers to church planters in conjunction with a nationalchurch planting organization. Finally, he has encouraged me to adapt and offer thematerial in other contexts, such as at the annual national convention ofChristianChurches, as well as at various state and regional conferences.I do not believe that all church planters will agree with my approach. This hasalready been pointed out in some ofthe evaluations. I feel that the Holy Spirit can andwill work through many different avenues, and that my conclusions are only one methodof achieving authentic worship among church plants. I am aware that I have onlyscratched the surface ofthis issue and still have much to learn. I plan to continue to visitchurch plants and talk to church planters in order to keep reevaluating my conclusions inlight ofthe cultural climate oftoday.Much ofthe theological and cultural study is already overlapping with my studyas I prepare for my current classes. The journey I have taken to reach this point has been

116invaluable to my teaching and personal understanding ofworship.It is my hope andprayer that in some small way this material may contribute to the work ofthe Kingdom,aiding believers in becoming authentic worshipers.,

APPENDIX 1Questionnaire for Leaders in Church Planting1. In your training to become a church planter, what classes did you take in the area ofworship?How well did these classes prepare you to plan corporate worship?2. What would you say is the main goal for planters ofnew churches associated with theChristian Church/Church of Christ?3. What emphasis is given to Sunday morning worship in the initial planning stages for anew church plant?4. What team members for a new church plant are expected to interact in planning worship?5. How do demographics effect the planning ofSunday worship for a new church plant?(age group, culture, geographic location, etc.)6. Do you consider educating new members in the area ofworship when planning theprograms ofthe church?7. How would you define the objectives for planning worship in a new church plant?8. What elements ofworship would you deem essential for Sunday worship? (sermon,communion, etc.)9. When hiring a worship leader for a new church plant, what characteristics and skills doyou require?117

APPENDIX 2Interview Questions for Church Planters in the Field1. How would you define your theology ofworship?2. What is the content ofyour Sunday morning worship?3. What elements ofworship are essential for Sunday worship?4. What is the style ofyour Sunday morning worship? How did you choose thisparticular style?5. What do you do to educate your congregation in the area ofworship?6. Do you feel that the needs ofthe people are being met on Sunday morning?7. Did you feel adequately prepared to plan corporate worship when you began?8. What draws an unbeliever to church on Sunday morning for the first time? Whatbrings them back the second time?9. What is your target audience? What elements ofworship were chosen in order torelate to this target?10. How important is the style ofworship to drawing people to your church? Thecontent?118

APPENDIX 3Interview Questions for Lay Members1. What about Sunday morning worship drew you initially to this church?2. What other aspects ofthe church were important to your choice?3. What is your church background?4. What elements ofworship are essential on Sunday morning?5. Did any worship practices from your past history affect your choice ofthis church?If so what? Why?6. When you leave church on Sunday morning, what has been accomplished in yourlife? (learning, giving, praising, praying, healing, etc.)7. What was the most important criteria in your selection ofa church home?119

APPENDIX 4Pre- Test for Sample Group1. What is the goal of Sunday morning worship?2. How should the content ofthe service reflect this goal?3. Should Sunday morning be planned around the music, the sermon, or the Lord'sSupper?4. Rate the importance of style (contemporary, traditional, blended, etc) to Sundaymorning worship (1- not important; 6 - extremely important)2 3 4 5 65. Place these elements ofworship in order ofimportance to Sunday morningworship. (l - least important; 7 - most important; iftwo or more elements are ofequal importance give them the same number)__ Scripture Reading (other than in the sermon)__ Prayer__ Congregational SingingSermonOfferingCommunion__ Special Music (solos, choir, instrumental)6. Rate the following statements according to your perception oftheir validity (1 ­not valid; 7 - extremely valid)Sunday morning worship in new church plants should be "seeker-friendly"1 2 34 5 6120

Sunday morning worship in new church plants should be targeted to a specific agegroup.1 2 3 4 5 6Sunday morning worship in new church plants should avoid anything that seems"traditional" or "liturgical."1 2 3 4 5 6Sunday morning worship in new church plants should be culturally relevant.1 2 3 4 5 6Worship education should be a continuous ministry ofthe church.1 2 3 4 5 66. What do you see as being the biggest challenge in planning corporate worship for anew church plant?121

APPENDIX 5Evaluation by Leaders in Church Planting1. To what extent does this material offer new insights into planning corporate worshipfor church plants? (1 - nothing new; 6 - all new)1 2 3 4 5 62. How clearly is the information stated? (1- clear as mud; 6- extremely clear)1 2 3 4 5 63. Do you agree with the conclusions concerning the appropriate content of Sundayworship? (1- strongly disagree; 6- strongly agree)1 2 3 4 5 64. Do you agree with the conclusions concerning the appropriate style of Sundayworship? (I-strongly agree; 6-strongly disagree)1 2 3 4 5 65. Does the strategy outlined give adequate guidelines for planning corporate worship innew church plants? (l-completely useless; 6-it would be easy to follow)1 2 3 4 5 66. Does the material provide for the worship ofthe church beyond Sunday morning?(l-not at all; 6-extremely well)1 2 3 4 5 67. What is the most useful insight that you gained from the material?8. What is the least useful?9. How do you think church planters would respond to the information?10. How do you think students ofchurch planting would respond to the information?11. Is there any part ofthe material that would be met with disapproval or concern?122

APPENDIX 6Classroom MaterialsPart I - Biblical & Historical FoundationsThe concern of all churches should be for Sunday morning worship that is biblically andcorporately motivated. In recent years, many churches have turned their attention tomusical style and other elements that "attract" the seeker. This is particularly true in newchurch plants, where the primary goal is to reach the lost. While welcoming the strangeris a vital factor in evangelism, an attempt to do so must not supercede the recognition ofGod as both the Subject and Object ofworship.It is helpful to organize Sunday morning worship into three components, as suggested byRobert Webber. The content, says Webber, "is the story ofGod's redemption andsalvation." It is the Gospel "that makes worship uniquely and distinctly Christian."' Theelements, or various acts and rituals that comprise the service, are informed by thecontent and placed in a particular structure, or order. The style, or atmosphere in whichthe acts are played out, concerns things like musical choices and the type of sermon. Bydividing Sunday worship into content, structure, and style, we are able to discover whatemphasis is placed on each. According to Webber, our primary attention should be onthe content. Unfortunately, for many churches the emphasis is often on the style. In fact,it may sometimes be given so much attention that the content is sacrificed completely.This danger looms in new church planting, because ofthe desire to be culturally relevant,a completely appropriate concern. Our goal in this study is to examine the biblical andhistorical basis for corporate worship, which will enable us to examine our practices inlight oftheologically correct content. When the content is clear and purposeful, thestructure and style become the servant ofit, placing the emphasis where it should be, onthe work ofthe Almighty God.WORSHIP AS RE-ENACTMENTWe begin with the Exodus event in developing a strong biblical basis for Sundayworship. David Peterson says, "The worship ofGod's people in the Bible is distinctive inthat it is regularly presented as the worship offered by those who have been redeemcd.T'William Dumbrell emphasizes that the book ofExodus moves from "Israel enslaved toIsrael at worship.:"I Robert E. Webber, Worship Old and New (Grand Rapids: Zondervan Publishing, 1994), ISO.2 David Peterson, Engaging With God: A Biblical Theology ofWorship (Grand Rapids: Eerdmans,1992),26.3 William 1. Dumbrell, The End ofthe Beginning (Grand Rapids: Baker Book House, 1985),39.123

124He continues, "Israel has been redeemed from Pharaoh, but redeemed for Yahweh.,,4God commanded his children to remember, "We were slaves ofPharaoh in Egypt, but theLORD brought us out ofEgypt with a mighty hand" (Deut. 6:21).Much ofIsrael's worship included the recitation ofGod's saving acts.For example:The song ofMoses in Exodus 15 recounts the rescue ofthe Israelites from the Egyptians,praising the sovereign God for his power:Your right hand, 0 LORD, was majestic in power.Your right hand, 0 LORD, shattered the enemy.In the greatness of your majesty you threw down those who opposed you.You unleashed your burning anger; it consumed them like stubble.By the blast ofyour nostrils the waters piled up.The surging waters stood firm like a wall;the deep waters congealed in the heart ofthe sea. (Exod. 15:6-8)The Israelites praise God for their salvation, promising him their allegiance, in Joshua 24:Then the people answered,"Far be it from us to forsake the LORD to serve other gods!It was for the LORD our God himselfwho brought us and our fathers up out ofEgypt, from that land of slavery, and performed those great signs before our eyes.He protected us on our entire journeyand among all the nations through which we traveled.And the LORD drove out before us all the nations,including the Amorites, who lived in the land.We too will serve the LORD, because he is our God." (Josh. 24:16-18)David's psalm ofthanks in 1 Chronicles 16 recalls God's mighty acts:Sing to him, sing praise to him;tell ofall his wonderful acts.Glory in his holy name;let the hearts ofthose who seek the LORD rejoice.Look to the LORD and his strength; seek his face always.Remember the wonders he has done,his miracles, and the judgments he pronounced,o descendants ofIsrael his servant,o songs ofJacob, his chosen ones. (1 Chron. 16:9-12)4 Ibid.

125God gives the Israelites instructions for celebrating the Exodus through ritualobservances.The most significant "re-presentation" is the Passover meal, still practiced today.This night ofredemption is anticipated with great joy and expectancy.When the eldest son asks, "Why is this night different from all other nights?" the story isretold. But rather than being a completely cerebral event, where remembering is merelyan exercise in thinking, dramatic actions utilizing touch, taste, and smell bring thememories to life. Parsley dipped in salt-water recall the tears ofthe slaves; the shankbone is symbolic ofthe sacrificial lamb; bitter herbs reflect the affliction of slavery; fourglasses ofwine represent four stages ofthe exodus.LESSONS FROM RE-ENACTMENT1. We must recover regular attention to the salvation story.Do not allow "seeker-driven" worship to result in ignoring the Gospel storyaltogether.Music based on likes and dislikes, sermons written around felt needs may deny thosegathered the opportunity to celebrate God's redemptive acts.2. We must include methods that engage the worshiper in activities other than listening.Provide songs that are filled with the story ofJesus; both hymns and choruses may fitthis bill; choose wisely.Consider the "multisensory" aspects ofthe Lord's Supper. This remarkablecelebration allows for taste, touch, and smell, as well as for thinking andremembering. It allows for a time ofre-enactment for believers, and a teachingmoment for unbelievers.Assignment:Write a prayer reciting the deeds of God in your life or the life ofyour church.

126EXODUS 24 - THE FOOT OF MT SINAIThe Significance ofCovenant to WorshipJanice Leonard notes that the covenant between God and his people "regulates worshipand provides much of its structure, rationale, and vocabulary.l"The ancients were familiar with covenants as political treaties.In these treaties, the "lord" and his "servant" entered into an agreement.In return for protection, the "servant" offered his allegiance to this "lord."According to Leonard, "This had been true for the patriarchs Abraham, Isaac, and Jacob,and it would eventually be true for the Christian church. It is the covenant that providesthe basis for, and is the essence of, the relationship between the Lord God and Hispeople. Through its framework they learn His ways, pledge their allegiance to Him, andrespond to Him in worship.?"At Mt. Sinai, God ratified the ancient covenant he had made with Abraham andinaugurated a new era in the worship life ofhis chosen people.Exodus 24 holds together two themes:Vertical- communion in the presence ofGod; receiving the commandments;Horizontal - covenant making; Moses dramatically & liturgically binds Israel toYahweh.Worship and covenant are not possible apart from each other.Worship, as expressed in cultic rituals, is empty and pointless when separated from arelationship with the covenant-making God.As God's chosen people, the nation ofIsrael was set apart to reflect his holiness:"I am the LORD who brought you up out ofEgypt to be your God; therefore be holy,because I am holy" (Lev. 11 :45).Worship is covenant making and covenant keeping.5 Janice E. Leonard, "The Covenant Basis of Biblical Worship," in The Complete Library ofChristian Worship, Volume I, ed. Robert E. Webber (Nashville: Star Song, 1994),56.6 Ibid.

127LESSONS FROM COVENANT1. "Worship and life are intertwined."2. Visitors should recognize that those in the assembly are different, set apart from theworld by God's grace and holiness.3. Rather than offering an atmosphere where guest can "sit back and relax," a group ofauthentic worshipers will offer no apologies for giving wholehearted obedience to theGod of salvation.A Response to GodChapter 24 records Israel's response to the overtures ofYahweh.The call from God to worship is a critical ingredient.Then he said to Moses, "Come up to the LORD, you and Aaron, Nadab and Abihu,and seventy ofthe elders of Israel. You are to worship at a distance, but Mosesalone is to approach the LORD; the others must not come near. (Exod. 24: 1, 2)The meeting here is on God's terms, not man's.Moses becomes the mediator for the nation ofIsrael; "man cannot approach God on theground ofhis own works." 8Christ is our mediator; his work is indispensable.LESSONS FROM THE RESPONSE OF ISRAEL1. We must defer to God as the one who initiates worship.2. It is the work ofJesus Christ that gives us access to God.3. When the content ofworship remains the story ofredemption, style and structurebecome God's directive, not bowing to human preferences.7 Ronald E. Manahan, "The Worshiper's Approach to God" in Authentic Worship, ed. Herbert W.Bateman, IV (Grand Rapids: Kregel Publications, 2002), 71.8 Arthur W. Pink, Gleanings in Exodus (Chicago: Moody Press, n.d.), 175.

128The "Elements" ofWorshipThis meeting includes:1. A commitment to God's word (vv. 3,8)2. Various sacrifices (vvA,5)3. The reading ofthe Word (v.7)4. The sprinkling ofthe blood-van atoning act (v.8)5. A meal offellowship in the presence ofGod (v.9-11)These elements form liturgical actions.They foreshadow the emphasis the church will place on Word & Table.Word"For both the Old and New Testaments, one consistent pillar oftrue worship has been theWord ofGod." Timothy Ralston."The Israelites declare, "We will do everything the LORD has said; we will obey"(Exod.24:7).This is a response to the reading ofthe Book ofthe Covenant.TableIn ancient times, meals were important to all religious groups.Meals "expressed group solidarity in the religion, memorialised great events in Jewishreligious history, and were festive, celebratory affairs."loThe sharing of a meal was a typical component ofthe ratification of a covenant.When Jesus used a meal to invoke a new covenant prior to his once and for all act ofatonement that would insure access to the Father, he was using a symbol that was full ofmeaning to Jewish Christians.LESSONS FROM THE "ELEMENTS" OF WORSHIP1. We have appropriately retained Word and Table in our worship services.2. We must examine their significance.Do not allow sermons and songs to dismiss the ability ofGod's Word to speak foritself.Do not rush through the observance ofthe Lord's Supper with little time for truecommunion with God or each other.3. New churches have the opportunity to reclaim the priority ofWord and Table.9 Timothy J. Ralston, "Scripture in Worship" in Authentic Worship, ed. Herbert W. Bateman, IV(Grand Rapids: Kregel Publications, 2002) 197,.10 Larry W. Hurtado, At the Origins a/Christian Worship (Grand Rapids: Eerdmans, 1999),34.

129Words & Actions"The covenant ceremony is rich in a meaning partly spoken and partly acted out. Thewords give the actions their focus and clarity ofmeaning; the actions give the words adepth and range ofmeaning that words can only hint at."llThe building of an altar, the burnt and fellowship offerings, the sprinkling ofthe bloodand the sharing ofthe meal were visible and tactile expressions that allowed theworshipers not only to listen, but to take part.There is a precedent for ministering to senses other than the ear.Expanding the MaterialInclude a presentation on the four-fold structure.Discussion QuestionsHow do the elements of Sunday morning worship emphasis our covenant relationshipwith God?Describe the structure ofyour current Sunday morning worship service. What emphasisis placed on the Word? On the Table?11 J. Gerald Janzen, Exodus (Louisville: Westminster John Knox Press, 1997), 186.

130A PLACE FOR GOD TO DWELLFollowing this encounter are instructions God gives to Moses for the building ofthetabernacle, which is to become the center of Israel's worship."The importance ofSinai's covenantal summons to worship God is signaled by thethirteen chapters ofdetailed instructions regarding the tabernacle and its appurtenances inExodus 25-31 and 35-40. The sheer volume ofthis material, which comprises nearlyone-third ofthe book ofExodus, suggests that at least from the narrator's perspective,Israel's experience at Sinai can in no way be regarded as complete without the plans forthe tabernacle.,,12A MotifofOfferingThe establishment of a place for God to dwell among his people is "not a human device,but a holy gift that comes from God's own intentionality." 13The building ofthe tabernacle provided opportunity for the grateful Israelites to give ofthemselves in honor ofYahweh (Exod. 25: 1). "The call for material," says Stephen Binz,"is prefaced by the instruction that all contributions are to be made freely--not compelled­-as each one's heart is prompted to give.?" So willing were they, God had to call a haltto their offerings "because what they already had was more than enough to do all thework" (Exod. 36:7).The sacrificial system constituted the procedures ofworship practiced within thetabernacle, including ritual washings, burnt offerings, prayers ofconfession or praise,silent meditation or singing ofliturgical responses, blessings or benedictions and afellowship meal. 15Each ofthese features carries an inference of giving.12 Samuel E. Balentine, The Torah's Vision ofWorship (Minneapolis: Fortress Press, 1999), 136.13 Walter Brueggemann, "Exodus," in The New Interpreter's Bible: A Commentary in TwelveVolumes, Volume I (Nashville: Abingdon Press, 1994),882.98.14 Binz, Stephen 1. The God ofFreedom and Life (Collegeville, MN: The Liturgical Press, 1993),15 Andrew E. Hill, Enter His Courts With Praise: Old Testament Worship for the New TestamentChurch (Grand Rapids: Baker Books, 1993), 142.

131God's Dwelling PlaceGod wanted a place to dwell among his people: "Then have them make a sanctuary forme, and I will dwell among them" (Exod. 25:8).J. Carl Laney maintains, "This command made possible God's promise to restoreHimselfto His people. Since Eden, humanity had wandered the world apart from thedivine presence. Then at Mount Sinai, God returned His presence and reestablished thelong lost relationship ofa Creator-King to His subjects. The building ofa sanctuary as aplace for His holy presence would enshrine His purpose to make His people a kingdom ofpriests.t''" For the Israelites the tabernacle "constitutes a change in the way God ispresent among them--ongoing rather than occasional; close, not distant; on-the-move, notfixed.,,17The tabernacle was built in accordance with God's plans, just as he had previously givendirection to the types ofsacrifices he desired.Immanence and TranscendenceStanley Grenz and Roger Olson recognize the "challenge ofarticulating the Christianunderstanding ofthe nature ofGod in a manner that balances, affirms and holds increative tension the twin truths ofdivine transcendence and divine immanence.,,18The tabernacle itself stood as a testimony to the character ofa God so great as to befeared yet within its walls lay the means by which "Israel was enabled to approach theHoly One and to live in his presence.?"Hill recognizes this tension between immanence and transcendence "seen in theboundaries set for the people around Mt. Sinai," as a key theological emphasis"replicated in the floor plan ofthe tabernacle, which restricts the Israelites to thecourtyard" (Exod. 19:12; Lev. 1:1-13),zo16 J. Carl Laney & John W. Schmitt, Messiah 's Coming Temple (Grand Rapids: KregelPublications, 1997), 9.17 Bruce C. Birch, et aI. A Theological Introduction to the Old Testament (Nashville: AbingdonPress, 1999),133.18 Stanley J. Grenz and Roger E. Olson. 20'h Century Theology: God & the World in aTransitional Age. (Downers Grove, IL: Intervarsity Press, 1992), 11.19 Peterson, 32.20 Hill, 186.

132A Feastfor the SensesJanzen writes, "The mere listing ofthe materialsfor the tabernacle (vv.3-7)--rich andvaried in colors, textures, and aromas-salready stimulates the imagination to anticipatethe sanctuary as a feast for the senses. ,,21 He continues, "The tabernacle becomes aplace where worship arises to God not justfrom the human heart and the human spiritbut alsofrom the human body as engaged through its various senses and the emotionsdh ,,22connecte to t em.Webber summarizes the characteristics ofthe tabernacle as:1. Sacred space - includes the arrangement ofthe outer court, inner court and Holy ofholies."All ofthe pieces offurniture such as the altar, the laver, the golden lampstands, thetable with the bread ofthe Presence, the altar ofincense, and the ark were laden withsymbolic meaning as they depicted an encounter with God.,,232. Sacred rituals - surrounded five different kinds ofsacrifices.Longman assigns three functions to these sacrifices-vatonement, gift, andfellowship."3. Sacred ministry was performed by the priesthood, mediators between God and hispeople chosen from the tribe ofLevi. The priests were not only to offer sacrifices onbehalfofthe people, but also "to show forth the 'holiness' ofIsrael.,,25During the reign of Solomon, the temple "took over the visual function ofthe tabernacle.It was a place where people under the old covenant had the opportunity to develop theirrelationship with God through sacrifice and prayer.Everything in it served to remind God's people that sin separates them from a holyGod.,,26 While the tabernacle was portable, the temple was permanent, indicating "thetransition from a wandering people to an established kingdom.":"21 Janzen, 194.22 Ibid.23 Ibid.79.24 Tremper Longman III, Immanuel in Our Place (Phillipsburg, N.J.: P&R Publishing, 2001), 77-2S Alfred Edershem, The Temple: Its Ministry and Services (Peabody, MA: HendricksonPublishers, 1994, Updated Version, 1998),58.26 Laney, 37.27 Longman, 47.

133Sign & SymbolBoth the tabernacle and the temple model "the use ofsign and symbol in artisticexpression to convey theological truths.,,28The "symbolic meanings provide us with insights into many aspects ofour ownworship.,,29In biblical history the divine presence was made visible through signs and symbols. RonOwens illustrates:As we follow the pilgrimage ofthe children ofIsrael in the Old Testament, we see Godexpressing various aspects ofHis nature and giving different pictures ofwhat He is like.He revealed, or imaged, Himselfat the foot ofMount Sinai with the cloud of fire. Heimaged His character in the Ten Commandments. He imaged Himselfin the Ark oftheCovenant, in which was placed the rod and bread. The seat on top ofthe ark representedthe throne. The ark itself imaged the intimate bond that He had established betweenHimself and His people, and it was placed in the Holy ofHolies where His shekinahglory, His presence, dwelt. The entire Old Testament preimaged the Son. Everythingpointed toward Him until, in the fullness oftime, He, in whom all fullness oftheGodhead dwelt, would be fleshed out among us. God's primary and complete image ofHimselfwas revealed in Jesus Christ. 3oWilliam Robinson calls attention to the fact that for the Jew "the Word of God was neverprimarily a spoken word. It was given in act rather than in pbrase.'":"In worship, which was corporate action, rather than words, Christians constantly sawthe holy action ofGod re-presented in symbolic forms.,,32"It may not be enough to provide people with an intellectual faith and an intellectualworship that centers on verbal expression... The spatial and symbolical may be as crucialas the verbal and analytic.v'Webber stresses that "symbolism is at the very center oflife itself.,,3428 Hill, 190.29 Barry Liesch, People in the Presence ofGod (Grand Rapids: Zondervan Publishing, 1988), 140.30 Ron Owens, Return to Worship (Nashville: Broadman & Holman Publishers, 1999), 23.31 William Robinson as quoted in Charles R. Gresham and Tom Lawson, The Lord's Supper:Historical Writings on Its meaning to the Body ofChrist, (Joplin, MO: College Press Publishing, 1993),217.32 Ibid.33 Liesch, 145.

134Stephen G. Meyer concludes that symbols are important in worship psychologically,stating that "while the Bible presents the Christian faith as a rational faith, the rationale isbuilt on symbols which outline its structure.T"Franklin Segler offers these criteria for the use of symbols: beauty to inspire the sensesand form to point to some Christian truth.r"Recovering symbolism in new churches presents a challenge because of a consistent lackofworship space, but the Old Testament clearly shows that it must be wrestled with.LESSONS FROM THE TABERNACLE & THE TEMPLE1. Worship is a gift that God gives his children; we need to have a means ofrespondingto him.2. God desires our worship, which we give willingly, abundantly, and with excellence.3. In his choice ofworship practices God allows for the giftedness ofhis people to beused for his glory.4. Just as God is the one who calls us to worship, he also determines how it should bedone.In the initial planning stages for a new church the concern for corporate worship mustbe a matter ofprayer. While demographic studies and surveys ofcultural preferencesmay be ofbenefit, church planters should first rely on the work ofthe Holy Spirit.5. Sunday morning worship should seek to create a balance between divine immanenceand divine transcendence.6. Sunday morning worship should seek to include the "whole self."7. Sunday morning worship should seek to recover symbolic forms.,"Discussion QuestionsHow do your Sunday morning worship services reflect God's immanence? Histranscendence?AssignmentReflect on the areas ofgiftedness with which God has blessed your church. Determineways in which these gifts can be used to recover sign and symbol.34 Webber, in The Complete Library ofChristian Worship, Volume VI, ed. Robert E. Webber(Nashville: Star Song, 1994), 74.35 Stephen G. Meyer, "Neuropsychology and Worship," Journal ofPsychology and Theology,(Fall 1975): 286.36 Franklin M. Segler, Understanding, Preparing For, and Practicing Christian Worship, 2d ed.rev. Randall Bradley (Nashville: Broadman & Holman Publishers, 1996), 161.

135The IncarnationOfcourse, the experiences in the tabernacle and temple only foreshadowed the day whenGod would become incarnate and "tabernacle" among his people.John 1:14 declares, "The Word became flesh and made his dwelling place among us. Wehave seen his glory, the glory ofthe One and Only who came from the Father, full ofgrace and truth."Here John has take the Greek word for tabernacle and made a verb out ofit. We feel theforce ofthis verse when we translate it as "the Word...tabernacled among us."All the meaning and intent ofthe tabernacle as the meeting-place of God and man findtheir fulfillment in the person and presence ofhis Son. Never out ofmost intimatecommunion with His Father, nay, the Father was 'abiding' in Him; yet always in closefellowship with man. He was the true temple; in Him God dwelt among men.,,37Through the incarnation, God's presence transitions from "with" to "in."Jesus promised "another Counselor to be with you forever--the Spirit oftruth" (John14:15). Paul exhorts, "Don't you know that you yourselves are God's temple" (l Cor.3:16)?"In Acts and the Epistles the believer is set forth, historically and doctrinally, as indweltby the very presence of God.,,38Ian Thomas eloquently states, "To be in Christ--that is redemption; but for Christ to be inyou-- that is sanctification! To be in Christ--that makes you fit for heaven; but for Christto be in you--that makes you fit for earth! To be in Christ-that changes your destination;but for Christ to be in you--that changes your destiny! The one makes heaven yourhome--the other makes this world His workshop. ,,39Utilizing Webber's characteristics ofboth tabernacle and temple enables us to ascertainthe parallels between these structures and God incarnate. The writer ofHebrews makesthis comparison:When Christ came as high priest ofthe good things that are already here, he went throughthe greater and more perfect tabernacle that is not man-made, that is to say, not a part ofthis creation. He did not enter by means ofthe blood ofgoats and calves; but he enteredthe Most Holy Place once for all by his own blood, having obtained eternal redemption.The blood of goats and bulls and the ashes ofa heifer sprinkled on those who areceremonially unclean sanctify them so that they are outwardly clean. How much more,then, will the blood ofChrist, who through the eternal Spirit offered himselfunblemished37 Norman B. Harrison, His Indwelling Presence (Chicago: The Bible Institute ColportageAssociation, 1928), 13.38 Ibid.39 Ian Thomas, The Saving Life a/Christ (Grand Rapids: Zondervan Publishing House, 1961), 19.

136to God, cleanse our consciences from acts that lead to death, so that we may serve theliving God!For this reason Christ is the mediator ofa new covenant, that those who are called mayreceive the promised eternal inheritance--now that he has died as a ransom to set themfree from the sins committed under the first covenant. (Heb. 9:11-15)Jesus became our sacred space, God himself living among man, who, through the HolySpirit lives in us today.He became the sacred sacrifice, through his death, burial and resurrection, as bothatonement and gift.As High Priest, he became the mediator, allowing access to fellowship with God andfulfilling the role ofsacred minister.Reminiscent of"Let my people go, so that they may worship me in the desert" (Exod.7:16; 8:1,20; 9:1,13), the Hebrews passage plainly states that Jesus' unspeakable gift ofredemption was offered "so that we may serve the living God!"This reconfirms our earlier assertion that remembering the Gospel story is a necessarycomponent ofworship.LESSONS FROM THE INCARNATION1. Christ "in" us unites our being in the world to our doing things in the world.2. Christ is the mediator for our worship3. Christ's work compels us to worship/serve him through sacrificial giving andobedience.AssignmentWrite a two-page essay: How does your congregation reflect the incarnation?

137THE INFLUENCE OF THE PSALMS"It is almost impossible to overestimate the influence ofthe Psalms on Jewish andChristian tradition, both in terms ofthe worship ofthe community and the spiritualexperience of countless individuals.,,40Hill calls the Psalms "the hymnbook ofthe Old Testament and the essence ofthesacrifice ofpraise raised to God in the temple liturgies.Y"The Entrance PsalmsPsalm 15LORD, who may dwell in your sanctuary?Who may live on your holy hill?He whose walk is blameless and who does what is righteous,Who speaks the truth from his heart and has no slander on his tongue,Who does his neighbor no wrong and casts no slur on his fellowman,Who despises a vile man but honors those who fear the LORD,Who keeps his oath even when it hurts,Who lends his money without usury and does not accept a bribe against theinnocent.He who does these things will never be shaken.Psalm 24The earth is the LORD'S, and everything in it,The world, and all who live in it;For he founded it upon the seas and established it upon the waters.Who may ascend the hill ofthe LORD?Who may stand in his holy place?He who has clean hands and a pure heart,Who does not lift up his soul to an idol or swear by what is false.He will receive blessingfrom the LORD and vindication from God his Savior.Such is the generation ofthose who seek him, who seek yourface, 0 God ofJacob.Lift up your heads, 0 you gates, Be lifted up, you ancient doors,That the King ofglory may come in.Who is this King ofglory?The LORD strong and mighty, The LORD mighty in battle.Lift up your heads, 0 you gates; Lift them up, you ancient doors,That the King ofglory may come in. Who is he, this King ofglory?The LORD Almighty -- He is the King ofglory.40 Robert Davidson, The Vitality ofWorship: A Commentary on the Book ofPsalms (GrandRapids: Eerdmans, 1998), 1.41 Hill, 296.

138These psalms "invite theological reflection on what it means to enter God's reign and tosubmit to God's sovereign claim upon the life of God's people and the world.,,42When coming before God, "Worshipers ought to sense their separation from God; theyare his guests. ,,43Both Psalms are in the form ofa question and answer, signifying the conditions forentering the sanctuary ofGod.This privilege is based on the graciousness of God.Therefore the answers (Ps. 15:2-5b; 24:4-6), "should not be understood as requirements;rather, they portray the character ofpersons whose lives have been shaped in conformitywith God's character.,,44"As important as liturgy and ritual are, they cannot displace the importance ofethical andmoral integrity.Y" In both passages it is obvious that these inward traits necessary for theworshiper to enter God's presence are manifested in outward actions.[Note: The word "liturgy,' used here and elsewhere, refers to the biblical term leitourgia,or "the work ofthe people." Understood in this way, it refers to the elements ofcorporateworship and the way they are put together, not to a particular style ofworship which mostin our context would consider "traditional."]The Psalms ofLamentThe Psalms of lament have a distinctive structure that includes an opening address (suchas "0 LORD"), a description ofthe complaint, a plea for God's response, a profession oftrust, and a promise to praise or offer a sacrifice to God. 46Psalm 56Be merciful to me, a God, for men hotly pursue me;All day long they press their attack; my slanderers pursue me all day long;Many are attacking me in their pride.When I am afraid, I will trust in you.In God, whose word I praise, in God I trust; I will not be afraid.What can mortal man do to me?All day long they twist my words; they are always plotting to harm me.They conspire, they lurk, they watch my steps, eager to take my life.On no account let them escape; in your anger, 0 God, bring down the nations.42 J. Clinton McCann, Jr., "The Book ofPsalms," in NIB Commentary, 651.43 Manahan, 69.44 McCann, 733.45 Manahan, 71.46 McCann, 644-645.

139Record my lament; list my tears on your scroll - - are they not in your record?Then my enemies will turn back when I call for help.By this I will know that God is for me.In God, whose word I praise, in the LORD, whose word I praise - ­In God I trust; I will not be afraid.What can man do to me?I am under vows to you, 0 God; I will present my thank offerings to you.For you have delivered me from death and my feet from stumbling,That I may walk before God in the light oflife.Hill describes the individual lament as an "expression ofhonest doubt about God'sgoodness and an appeal to God's grace and compassion for intervention in a desperate. . ,,47situation,Reflecting on Psalm 56, McCann notes that it and other such prayers teach us "thathuman life is always lived under threat, in the midst ofopposition, either from ourselvesor from others or from some external circumstance. The good news, however, is thatbecause God is for us, (see v. 9), we can say with the psalmist, 'I am not afraid. ",48LESSONS FROM THE PSALMS1. We must avoid trying to make entrance into the presence ofGod easily accessiblethrough the use ofmusic. The heart ofthe worshiper of far more importance.2. Nonbelievers should witness the holiness ofGod seen through his children.3. Music, scripture, drama, and media can be used to remind the gathered oftherequirements for worship.4. The laments offer an alternative to the modem day insistence upon expressions ofworship that highlight only praise.5. The postmodern condition says there is no absolute truth, but still the lost comeseeking answers to their hurt. The laments, expressed through drama, music or art,give outlet to their fears and show them they are not alone.AssignmentChoose a Psalm ofLament and develop it to be used in a Sunday morning worshipservice.47 Hill, 198.48 McCann, 903.

140A NEW TESTAMENT STUDYThe Relationship Between Jewish & Christian WorshipBecause Christianity originated within the realm ofJudaism, it could not help but retainsome ofthe distinguishing factors ofthat sect."In early Christian worship, as in so many aspects ofearly Christian life, there is clearevidence ofsubstantial borrowing from Judaism." 49Jesus often quoted from the Torah, the Prophets and the Psalms and instituted theEucharist during a Jewish meal.Evelyn Underhill emphasizes the extent to which early Christians relied on their Jewishroots:It is clear from the New Testament that the first generation ofJewish Christianscontinued, like their Founder, to take their share in the national worship alongsidetheir own distinctive practices: and since the devotional routine ofthe Temple andSynagogue was the only kind ofpublic worship known and used by them, itinevitably provided the matrix within which Christian institutional worshipafterwards developed. The Jewish ritual use ofwater, oil, bread, and wine, familiarto the Apostolic Church, exerted a direct influence on the form which was taken bythe Christian sacraments. The Jewish Psalter became the first hymnbook oftheChurch, and still remains the backbone ofits ordered daily worship: the readingand expounding ofthe Old Testament, stressing the historical character oftheChristian revelation, was from the beginning a vital part ofthe ministry oftheWord.... Therefore some knowledge and sympathetic understanding ofJewishworship, its awed recognition ofthe One God, and the deep and tender piety ofitssaints, is essential to any real understanding of Christian worship. 50Worship in the synagogue was very different from that in the temple. Having no priestlyrituals, it emphasized praise, prayer and instruction.O.S. Rankin credits the synagogue service with giving the Christian service its pattern ofpraise-prayer-reading ofscripture-homily or sermon."49 Stephen G. Wilson, Related Strangers (Minneapolis: Fortress Press, 1995),224.50 Evelyn Underhill, Worship (New York: Harper & Row, 1936), 194.5\ a.s. Rankin, "The Extent ofthe Influence ofthe Synagogue Service Upon Christian Worship,"in Studies in Early Christianity. /8 volumes, Volume 6. Early Christianity and Judaism, ed. EverettFerguson (New York: Garland Publishing, 1993)..

141Jesus taught in the synagogue (Luke 4: 15,16), and regularly attended services there.John Frame notes that while God gave specific instructions concerning the sacrificialworship of the temple, he left the arranging of the synagogue services up to the people.i"Acts 2:46 records that the early believers "continued to meet together in the templecourts." According to Hill, "the early church continued to worship, pray, preach, andteach in the temple until the persecution of Christians in Jerusalem associated with thestoning of Stephen.t''"The themes of sacrifice and offering were not forgotten, but viewed through the eyes ofthose who claimed a new redemption.John 4The Jerusalem Christians were aware that the temple and its rites had been fulfilled inChri 54 nst.This change in the understanding of the temple, a significant difference between worshipin the Old and New Testaments, becomes evident in the encounter between Jesus and theSamaritan woman in the fourth chapter ofJohn.In answer to her question, "Our fathers worshiped on this mountain, but you Jews claimthat the place where we must worship is in Jerusalem," Jesus boldly proclaims that "atime is coming when you will worship the Father neither on this mountain nor inJerusalem" (John 4:20,21). This dismissal ofthe earthly temple is followed by a raredeclaration ofJesus' Messiahship("I who speak to you am he," v. 26), the implication being that he has come to replace thetemple.Jesus' answer to the woman's simple question appears to be equally simple: "Yet a timeis coming and has now come when the true worshipers will worship the Father in spiritand truth, for they are the kind ofworshipers the Father seeks. God is spirit, and hisworshipers must worship in spirit and in truth" (John 4:23,24).Gerald Borchert expresses Jesus' concern for worship, stating that "he turned theconversation away from the place of worship to the nature of'worship.t''"Jesus does not stress specifics concerning the content ofworship here; ifhe had laiddown rules similar to those the Jews had learned under the Old Covenant, churches today52 John M Frame, Worship in Spirit and Truth (Phillipsburg, NJ: P&R Publishing, 1996),23.53 Hill, 185.54 Webber, Worship Old & New, 44.55 E. Ray Clendenen, ed., The New American Commentary, Volume 25A, John I-II, by Gerald L.Borchert (Nashville: Broadman & Holman Publishers), 207.

142would have a much easier job in planning Sunday worship. But as he, the very fulfillmentofthe New Covenant, stood before the Samaritan woman, he initiated a call for worshipthat is more concerned with the heart ofthe worshiper than the form that it takes.Most scholars agree that the word "spirit," translated from the Greek word, pneuma,refers to the human spirit. However, the word, coupled with the acknowledgement that"God is spirit," connects the human to the divine. Considering Jesus' previous discussionconcerning "living water," which Donald Guthrie denotes is "a well known symbol oftheHoly Spirit,,,56 it is probable that Jesus is alluding to the time when the Holy Spirit willdirect the human spirit.Richard Averbeck deduces that "the direct correspondence and functional connectionbetween the divine Spirit and the human spirit is ofthe utmost importance in worship.,,57He insists that "we need to take all that makes up our human spirit seriously in worship,including our mind, will, emotions, attitudes, perspectives on life, personality, troubles,joys and all the rest ofwhat we know and are, other than a physical body.,,58In John's writings the Greek word, aletheia, translated as "truth" often means"authenticity," "divine reality," or "revelation.T" Kittel understands worship in truth tobe "not just pure knowledge but as determined by God's own reality, in pneuma, and bythe reveI anon · rnadee 111 i Jesus.60Colin Brown agrees that aletheia conveys the idea ofreality, contrasting it with"whatever the situation may look like on the surface.,,61 Consequently he reasons,"Those who worship God in Spirit and in truth are not those who worship in sincerity andinwardness. The Samaritans are not criticized for lacking sincerity. True worship is thatwhich accords with reality, which men grasp on the basis ofrevelation.,,62C.H. Dodd's definition ofen aletheia is "on the plane ofreality," meaning that truth"comes through Jesus.,,6356 Donald Guthrie, New Testament Theology (Downers Grove, IL: Inter-Varsity Press, 1981), 528.57 Richard E. Averbeck, "Worshiping God in Spirit," in Authentic Worship, 102.58 Ibid., 86.59 Gerhard Kittel & Gerhard Friedrich, ed. Theological Dictionary of the New Testamenttrans. Geoffrey W. Bromiley (Grand Rapids: Eerdmans, 1985),38-39.60 Ibid.61 The New International Dictionary of New Testament Theology, Volume 3: Pri-Z, Colin Brown,ed., Tr. with additions and revisions from the German Theologishes Begriffslexikon zum Neuen Testament,ed., Lothar Coenen, Erich Beyreuther and Hans Bietenhard (Grand Rapids: Zondervan, 1978,1986), 550.70462 Ibid., 705.63 C.H. Dodd, The Interpretation ofthe Fourth Gospel (Cambridge: University Press, 1953), 175.

143Mark Scott suggests that "Jesus might be emphasizing qualities in the worshiper and notthe realms in which the worship takes place.t''" "Maybe," he says, "Jesus is saying,'Come before me in genuineness ofheart.",65 Echoing Dodd's assertion that truth"comes through Jesus" he concludes that the key to becoming authentic is "nothing lessthan salvation by Christ and discipleship in him, where we are delivered from the cancerofse If,,66 .Often this passage is used to justify the need for both emotions and knowledge inworship. While there is some validity to this argument, I would suggest that a criticalissue here is the necessity ofrecognizing the Messiah's role in worship. Without thegospel, worship in spirit and truth is not possible. Jesus boldly proclaims the dissolutionofthe earthly temple and later will leave the Holy Spirit to inhabit the worship ofbelievers. First generation Christians would have recognized his presence in worship andevery day life.LESSONS FROMJOHN 41. Jesus' concern was for the nature ofworship, not the place.2. Jesus, the fulfillment ofthe New Covenant, did not give rules for worship, expressinga concern for the heart over the form.3. "Spirit" refers to the human spirit, motivated by the Holy Spirit.4. "Truth" refers to reality, found in the revelation ofJesus Christ as the Son ofGod.5. Jesus is emphasizing his desire for genuine worshipers.6. God and "seekers" are looking for the same thing-vspirituality and authenticity.Discussion QuestionsIf you could ask Jesus one question about worship, what would it be?Do visitors to your church find spirituality and authenticity? If so, where? Ifnot, howcan your services be planned to allow them to do so?64 Mark Scott, Address to the Association ofChristian College Music Educators, Ozark ChristianCollege, September, 2002.65 Ibid.66 Ibid.

144Acts 2This passage illustrates the daily activities ofthe early church--"They devoted themselvesto the apostles' teaching and to the fellowship, to the breaking ofbread and to prayer(Acts 2:42)." 67Robert Wall indicates that each ofthese practices "is a concrete expression of forgivenessofsins and the reception ofthe Spirit; each is made possible only because ofconversion,and together they make possible the convert's continued formation toward maturity.t''"The book ofActs does not give a clear description ofwhat comprised "the apostles'teaching. "Ajith Fernando believes that it likely included "explanations ofthe nature ofsalvation,the person and work ofChrist, the commands ofChrist and other features ofthe Christianlife, and the message ofthe kingdom.t''"The Greek word translated "fellowship" is koinonia, which Richard Foster defines as"deep inward fellowship in the power ofthe Spirit.,,70It generally means "a group ofpeople bound together in a 'communion' or 'fellowship'by what they have in common with each other." 71The text makes it clear that this "communion" included sharing possessions with those inneed, praising God together and being devoted to one another.Koinonia is a privilege of Christian life unparalleled by any other affiliation.F. F. Bruce states that "the 'breaking ofbread' denotes something more than the ordinarypartaking of food together: the regular observance ofthe Lords' Supper is no doubtindicated.While this observance appears to have formed part ofan ordinary meal, the emphasis onthe act ofbreaking the bread, 'a circumstance wholly trivial in itself,' suggests that thiswas 'the significant element ofthe celebration.'"7267 Literally, "the prayers" (the Greek hai proseuchai - plural)68 Robert W. Wall, "Acts," in The New Interpreter's Bible: A Commentary in Twelve Volumes,Volume X, eds. Leander E. Keck, et al (Nashville: Abingdon Press, 1994), 73..69 Ajith Fernando, The NIV Application Commentary: Acts, ed. Terry Muck (Grand Rapids:Zondervan, 1998), 120.70 Richard Foster, Celebration ofDiscipline (New York: Harper & Row, 1978), 143.71 Gerald F. Hawthorne, "The Lord's Supper," in The Complete Library ofChristian Worship,Volume I, ed. Robert E. Webber (Nashville: Star Song, 1994), 323.72 F. F. Bruce, Commentary on the Book ofActs (Grand Rapids: Eerdmans, 1974.

145Oscar Cullman reasons that the designation "breaking ofbread,' an unusual expression todesignate a meal, "indicates that those present were conscious ofperforming at the sametime an act ofspecial significance.Y"The prayers almost certainly have some affinity with the prayers the new Christians hadlearned as Jews.The term may "refer to the 19 prayers that were recited by rote every day in thesynagogue.Y" Or, Luke may be referring to "their own appointed seasons for unitedprayer."75"A genuine Christian service without [prayer] is almost unthinkable.,,76LESSONS FROMACTS1. Biblical instruction is a strong component of Sunday morning worship.2. The importance ofkoinonia should not be overlooked; the postmodern mind is opento community. They will be attracted to those who "share what they have incommon."3. The sharing ofCommunion is an act of special significance and should be treated assuch.4. Prayer must not be overlooked in the assembly. New Christians learn how to pray asit is modeled in corporate worship.1 CorinthiansThis letter is directed toward a church that is having some very specific problems. AsPaul addresses these issues we gain insight into his concerns for worship in the assembly.Although Paul in no way suggests a particular structure in his letter, he does list some ofthe elements of early Christian worship--a hymn, a word ofinstruction, a revelation, atongue or an interpretation (1 Cor. 14:26).He does not dwell on the necessity ofone component over another, but rather isconcerned with the spirit in which they are offered.He obviously expects each one to participate using the gifts God has given him. Heinsists that all is done "for the strengthening ofthe church," admonishing the believers to73 Oscar Cullman, "The Breaking of Bread," in The Complete Library ofChristian Worship.Volume I, ed. Robert E. Webber (Nashville: Star Song, 1994),318.74 Ken Read, Created to Worship (Joplin, MO: College Press Publishing, 2002),95.75 Bruce, 80.76 Geoffrey W. Bromi1ey, "Elements ofNew Testament Worship," in The Complete Library ofChristian Worship. Volume I, ed. Robert E. Webber (Nashville: Star Song, 1994), 107.

146show deference to one another, speaking in tongues only ifan interpreter is present sothat all may praise God together. "Ifyou are praising God with your spirit, how can onewho finds himself among those who do not understand say'Amen' to your thanksgiving,since he does not know what you are saying? You may be giving thanks well enough,but the other man is not edified" (l Cor. 14:16,17).Recognizing that there may be unbelievers in the midst ofthe assembly, Paul expressesthe need, not to cater to their presence by trying to make them comfortable, but toworship so wholeheartedly that they are able to recognize "God is really among you!" (lCor. 14:25).He concludes his exhortation about the assembly by reminding his readers that"everything should be done in a fitting and orderly way" (l Cor. 14:40), accenting thecorporate nature ofthe assembly. Individuals were not to focus on their personalpreferences, but on that which would build up the body ofChrist.The efficacy and nature ofthe Lord's Supper was important enough for Paul to spendmost ofchapter 11 dealing with the appropriate celebration ofit. Evidently the body inCorinth was abusing the meal, causing division among it members.He does not suggest a particular manner in which the elements must be distributed orhandled, but rather a particular manner in which they should be understood. Steering theCorinthians away from their selfishness, he turns their attention back to the institution ofthe Supper by the Lord Jesus Christ. This places emphasis on the salvation story andallows for re-enactment as part ofevery Sunday celebration. William Baird views theLords Supper asan es(;bat()logic~L~v~nL____ __ __ __ __ _ _It is God's saving actions, continually reenacted in the life ofhis people. Itstraces ofPassover observance remind the faithful that God has led them out ofEgypt. Its stress upon the Lord's death makes real God's supreme redemptive actin the midst ofhistoryfor all men. Its continual repetition provides men ofongoinghistory with the opportunity to confess the crucified Christ. Its pointing to thefuture grants hope to the world, joy to the faithful, trust in the victory ofGod.Indeed, participation in the Supper ofthe Lord illuminates the whole history ofsalvation. 77When the early Christians celebrated the Eucharist, it was an experience in which theyexpected Christ to be present.77 William Baird, The Corinthian Church--A Biblical Approach to Urban Culture (Nashville:Abingdon Press, 1964), 131.

147In his discussion ofthe eleventh chapter of 1 Corinthians, Laurence Stookey masterfullyplaces this matter in context:For most twentieth-century Christians, remembering is a solitarv experienceinvolving mental recall. But for ancient Jell's and carr" Christians (the first ofwhom were all Jews), remembrance was a corporate act in which the eventremembered was experienced anew through ritual repetition. To remember wasto do something, not to think about something. Thus in verse 25, the words 'dothis' are even more crucial than 'in remembrance ofme. ' Almost universally we'do this, ' but often we suppose that in doing it, we are primarily to 'think aboutthis.' We have become passive and cerebral, often thinking primarily about thehistorical ministry ofJesus. But the intention ofPaul is that we activelyparticipate-sand in the participation experience anewfor ourselves the presenceofthe living Christ among us. 78The Greek word anamnesis is helpful in analyzing the mindset ofthe early Christians.Kenny Boles, acc Greek professor, defines the word as "bringing something up into theconscience now; to do again." He agrees that merely remembering is a weak translation,suggesting that partaking ofthe emblems brings Jesus into our midst more than a routineget together. 79Torrance clarifies that "the work ofmemory, ofrealizing our participation and fellowshipin the sufferings ofChrist, is the work ofthe Holy Spirit."soBrian Greet admonishes the church to seek Christ's presence at the table: "IfChristianscease to meet Him here, then all joy will have died and that vision, without which thepeople perish, will have faded forever."SlPaul's words in 1 Cor. 11:27-29 require examination as they are often repeated at theTable, sometimes to the exclusion ofthe rest ofthe chapter.He admonishes, "Therefore, whoever eats the bread or drinks the cup ofthe Lord in anunworthy manner will be guilty ofsinning against the body and blood ofthe Lord. A manought to examine himselfbefore he eats ofthe bread and drinks ofthe cup. For anyonewho eats and drinks without recognizing the hody ofthe Lord eats and drinks judgmenton himself. "78 Laurence Hull Stookey, Eucharist: Christ's Feast with the Church. (Nashville: Abingdon Press,1993),28-29.79 Kenny Boles, Interview by author, 7 October 2002, Joplin, MO, Ozark Christian College.80 James B. Torrance, Worship, Community and the Triune God ofGrace (Downers Grove, IL:InterVarsity Press, 1996), 86.81 Brian A. Greet, Broken Bread in a Broken World. (Valley Forge: Judson Press, 1970),59.

148Taking this text out ofcontext may result in a Communion observance that is lopsidedand self-centered. While "to examine himself' does suggest an inward focus, thewarning directly follows Paul's exhortation to "proc laim the Lord's death until he comes"(v.26). Therefore, "recognizing the body ofthe Lord" appears to refer back to Paul'srecalling ofthe body and blood ofJesus, necessitating an examination ofthe believer'srelationship to Jesus and requiring more than a recital ofdaily trespasses.Additionally, The New Interpreter's Bible reminds us that "in Paul's thought thebody of Christ can never be separated from the members who by God's grace areincorporated into it. So 'discerning the body' is Paul's shorthand way oftalking about anindividual's assessment oftwo distinguishable but inseparable matters: how well one'slife relates to Christ and how well one's love ties one to others who, though many are onebody in Christ.,,82 Alexander Campbell speaks eloquently on this matter:Upon the loafand upon the cup ofthe Lord, in letters which speak not to the eye,but to the heart ofevelY disciple, is inscribed, 'When this you see, remember me. 'Indeed, the Lord says to each disciple, when he receives the symbols into his hands,'This is my body broken for you... This is my blood shedfor you.' The loafthusconstituted a representation ofhis body-first whole, then woundedfor our sins.The cup is thus instituted a representation ofhis blood-once his life, hut nowpoured out to cleanse us from our sins. To every disciple he says, 'For you mybody was wounded; for you my life was taken.' In receiving it the disciple says,'Lord, I believe it. A1ylife sprungfrom thy suffering; myjoyfrom thy sorrows; andmy hope ofglory everlastingfrom thy humiliation and abasement even to death. 'Each disciple, in handing the symbols to his fellow disciple, says, in effect, 'You,my brother, once an alien, are now a citizen ofheaven; once a stranger, are nowbrought home to the family ofGod. You have owned Illy Lord as your Lord, mypeople as your people. Under Jesus the Messiah we are one. Mutually embracedin the everlasting arms, I embrace you in mine; thy sorrows shall be my sorrows,and thy joys my joys. Joint debtors to the favor ofGod and the love ofJesus, weshalljointly suffer with him, that Hie may jointly reign with him. Let us, then, renewour strength, remember our King, and holdfast our boasted hope unshaken to theend. ,8382 J. Paul Sampley, "1 Corinthians," in The New Interpreter '.\ Bible: A Commentary in TwelveVolumes, Volume I (Nashville: Abingdon Press, 1994), 36.83 Alexander Campbell, The Christian System (Joplin, MO: College Press, 1989), 274.

149LESSONS FROM 1 CORINTHIANS1. The heart of the worshiper must be cultivated, rather than methods or particularelements.2. All believers should be able to use their gifts in worship.3. All believers should show deference to one another in the assembly.4. All that is done in the assembly is for the strengthening ofthe body; the edification ofthe whole is more important than the pleasure ofthe one. This means that hospitalityto strangers may dictate some liturgical acts, while deference to different generationsor backgrounds may inform others.5. However, the object is not to make unbelievers feel "comfortable," but for theassembly to worship so wholeheartedly that unbelievers recognize the presence ofGod.6. Everything should be done in an orderly way.7. In matters concerning the Lord's Supper, Paul cared more for the manner in whichthe elements were understood than the manner in which they were distributed.8. The celebration ofthe Lord's Supper should be centered on its institution by JesusChrist, emphasizing the salvation story.9. Believers should expect Christ to be present at the Table.10. Remembering at the Table is more than thinking about Christ's sacrifice; it isbringing it back to the conscience and participating once again in the work ofJesus.11. "Examining oneself' at the Table is more than a weekly recital ofsins. It isrecognizing the body and blood ofJesus, as well as Christ's body, the Church.12. New churches with no established traditions have the opportunity to recapture the truemeaning and spirit of Communion by careful attention to that which precedes andfollows the partaking ofthe elements.AssignmentWithin the context of your church, plan a Sunday morning worship service that reflectsthe lessons learned from Acts and 1 Corinthians.

150Understanding God's Activity in History"Worship devoid ofunderstanding God's activity in history operates in a vacuum.T"Garrett lists the common components ofearly Christian worship as prayers, praise(including doxologies, Amens, and blessings), Psalms, hymns, and songs, creeds orconfessions of faith, readings from an Old Testament text, the proclamation ofthe Word,and the Lord's Supper. 85 Elements of"a more occasional nature" were "baptism, theagape meal, meetings for prayer, the reading ofGospel material, the reading of a letterfrom Paul, the offering for poor Jewish Christian brethren, speaking in tongues andinterpretation oftongues and the kiss ofpeace.v'"Senn accents the participatory nature ofthese gatherings, noting "that the diversity ofministers exercising particular roles in and for the assembly was an important fact oflifefor the early church ... It fostered the sense ofthe liturgy as the work ofthe people.t''"Martin LutherJames White suggests that "an important characteristic ofthe Reformation period is therichness and variety ofpossibilities that develop in worship.,,88Martin Luther was especially concerned for the nature of Sunday morning worship. As heset out to rid the church ofpractices contrary to his understanding ofthe scripture, he didnot wish to reject the known liturgy in its entirety. In his desire to give worship back tothe people, he allowed them to retain much ofwhat they already knew, while introducinghymns in their own language.According to Ulrich Leupold, Martin Luther's liturgical reforms "show such a firm graspofthe essentials and such a bold and sure expression ofthem that his reforms became apattern for centuries to come and set forth principles that are as valid today as they were111.'Luth er' s time. . ,,8984 Borchert, 208.85 James Leo Garrett, Jr., Systematic Theology: Biblical Historical. and Evangelical, Volume 2(Grand Rapids: Eerdrnans, 1995),593.86 Ibid.77.87 Frank C. Senn, Christian Liturgy: Catholic & Evangelical (Minneapolis: Fortress Press, 1997),88 Ibid.89 Ulrich S. Leupold, ed. Luther's Works, Volume 53, Liturgy and Hymns, by Martin Luther(Philadelphia: Fortress Press, 1965), xiv.

151Although conservative in nature, Luther "had a pastor's concern for the faith and piety ofthe common people" which lead him to reorganize corporate worship"Gordon Lathrop notes that Luther "believed that liturgical change depended upon actualpastoral circumstances and that it always had to be preceded by education andaccompanied by love.,,9l In his German Mass, he "warned against those liturgicalrenewalists who felt obligated to produce a new order ofworship just when the peoplehad gotten used to the old one. He felt that true worship and meaningful instruction wereimpossible if there were not established forms in which these things could be done.,,

152LESSONS FROM LUTHER1. Church planters are, in a sense, reformers. Many admittedly tum to church plantingout of frustration for the traditionalism and legalism they find in long establishedchurches. They see in new churches the opportunity to establish new traditions andreach those who may have been disillusioned by previous encounters with emptyreligion.2. His insistence upon corporate worship that was relevant to each individualcongregation, speaks to the heart ofchurch planting.3. His pastoral concern for the participation ofthe congregation is a critical componentofplanning Sunday morning worship.4. Church planters must learn to view demographic research from this angle. Luther'sreorganization of liturgy suggests that both believers and seekers must be considered,and that all should be consistently educated concerning the true nature ofworship.AssignmentWrite a two-page essay: How do the structure and style of your Sunday morning worshipservice reflect circumstances and conditions ofyour particular congregation?The Restoration MovementThe Restoration Movement can be traced to a group ofmen around the turn ofthenineteenth century who reacted to the sectarianism they believed to be damaging thechurch. These pioneer leaders "called people to the simple gospel of Christ, the authorityofthe Scriptures, the right ofprivate judgement in matters ofopinion, and the unity of allbe1· levers.,,98Dan Dozier reminds us to study scripture with open minds as these leaders did: "Theyexplored the Bible's teachings with a critical eye, as ifthey were investigating it for thefirst time. It was their critical and exploratory thinking that eventually led them to leavetheir denominational ties and many oftheir former ways ofworship for biblical patternsof worshi ip.,,99The most influential ofthe above-mentioned leaders was Alexander Campbell."This comment made in 1828 by Campbell expresses his basic premise about the contentof worship: "The New Testament contains no liturgy, no congregational service, as didthe Old Testament. In the writings ofthe great Jewish apostle, Moses, there is a ritual, a98 David L. Eubanks, "Simply Christians", Lookout Magazine. Special Edition, 3.99 Dan Dozier, Come Let Us Adore Him (Joplin, MO: College Press, 1994), 17.

153liturgy, a tabernacle or temple service laid down, but no such thing is found in theapostoI· . I ,,100IC epist es.According to Dozier, Thomas Campbell, Alexander's father, considered thedevelopments that had occurred in worship tradition since the first century to beinvalid. 10I This reflects one ofthe ideals of the Restoration plea, "a firm determination toaccept the Scriptures as the only authoritative rule.,,102Interestingly, Campbell, a well-known and prolific speaker himself, objected to preachingin the Sunday morning worship service. He distinguished between the role ofpreachingand teaching and viewed himself as a teacher. Lynn Hieronymus explains that the"Scriptures were indeed to be expounded on that occasion but in a manner suitable foredification and not with a view to evangelism.Y'Y' There was a place for the evangelist,but Sunday morning services were not it. These services were to be centered on theLord's Supper. The great Cane Ridge revival in 1801, under the influence ofBarton W.Stone, was primarily a communion service as well. When the Campbell and Stonebranches ofthe movement united in 1832, they celebrated the Lord's Supper together.In other matters concerning the assembly, Campbell believed that "everyone who speaksor acts must feel himself specially in the presence of the Lord.,,104 He adopted Paul'sadmonition to do everything decently and in order (1 Cor. 14:40) as his model forworship. He suggested that "standing up in the celebration ofpraise is more rational andscriptural than sitting," and that Scripture "should be read with accuracy, distinctness,emphasis and so!emnity.,,105 All oftheleaders agreed upon praying on the knees.Alexander Campbell held to no specific order, but firmly believed that the church as seenin the book ofActs implied the use ofparticular elements, including songs of praise,prayers, supplications, thanksgivings, scriptures, exhortations, and communion. As lateas 1835, the order that he preferred was: Call to Worship, hymn, reading from theGospels, prayer, reading from the Epistles, communion hymn, the Lord's Supper, sharingtoward edification, dismissal. Today the structure ofthe Christian Church is relativelyconsistent throughout the country: opening hymns and/or praise choruses, prayer, theLord's Supper, offering, sermon, and decision hymn. These elements are nearly alwayspresent, and by and large arranged in this order.100 Ibid., 2.101 Dozier, 134.102 Eubanks, 3.103 Lynn Hieronymus, What the Bible Says About Worship (Joplin, MO: College Press, 1984), 5.63.104 John Allen Hudson, The Pioneers of Worship (Kansas City: The Old Paths Book Club, 1984),105 Ibid., 66.

1.'i4Hieronymus summarizes the view ofthe Christian Church toward worship:Certain weaknesses are inherent in this view ofworship. The use ofmusic is forpurposes primarily other than that ofbcing expressive of adoration to God. Thereis a potential risk of failing to grasp the full sacramental meaning ofthe celebrationofthe Lord's Supper and to relegate it to a position of less than major priority. Thereading ofthe Scriptures - traditional to Protestant worship since the earliest daysofthe Reformation - may be minimized or even neglected, and there is no suretythat a balanced program ofthe public reading ofthe Scriptures will be followed.The service ofworship has a tendency to become human-oriented rather than Godcentered.There are, however, strong points observed in this particular view ofworship.There is powerful proclamation ofthe Word, motivated by a biblical imperative forevangelism. There is a strong celebration ofthe Lord's Supper as a remembranceofthe Lord's death. There is a robust, personal involvement ofthe lay people inthe activity ofworship, reflecting an awareness ofthe concept ofthe priesthood ofbelievers. 106These observations, made twenty years ago, are still fairly accurate, although manychurches have changed the focus ofmusic to one ofadoration.LESSONS FROM THE RESTORATIONMOVEMENT1. Most people looking for a church home today are not concerned with finding aparticular denomination. Therefore, the call to the gospel, the authority oftheScriptures, the right to private judgement in matters ofopinion, and unity is appealingto the unchurched.2. Churches planted by those affiliated with the Christian Church, non-denominationaltoday should note that the founders ofthe Restoration Movement allowed for eachcongregation to choose the style and structure oftheir worship services. This is in linewith developing Sunday morning worship that suits the needs of a particulardemographic.3. The leaders ofthe Restoration Movement placed more importance on the Lord'sSupper than on the sermon. This should not be taken as a call to dismiss the sermon,but rather to seek balance between Word and Table.4. The Christian Church is fortunate to have had leaders who insisted upon weeklyCommunion. Many seekers, especially from Catholic backgrounds, find this to be awelcome opportunity.5. Some ofthe preferences ofthe early fathers are surprising, such as standing duringpraise and kneeling during prayer. In many established churches these physicalaspects ofworship have been neglected, but new churches have the opportunity toreestablish such practices.6. The order preferred by Alexander Campbell is essentially four-fold--Gathering,Word, Table, Dismissal, and is still popular in most Christian churches today.However, he did not dictate the absolute necessity ofthis structure. Nevertheless, itappears that this particular order has some merit, for it has survived within thistradition for 200 years.106 Hieronymus, 28-29.

155This scriptural and historical study is intended to set some parameters for the planning ofcorporate worship. Each observation highlights a component ofworship that is necessaryfor an approach to choosing elements for Sunday morning worship that consistentlyretain its appropriate content, the Gospel.The specific liturgical acts that arise from this study will vary in form or style, but iftheyadhere to the principles laid down, will maintain the integrity ofcorporate worship. KenRead summarizes the appropriate character ofSunday morning worship:"Through drama, storytelling, pageantry, symbolism, music, Scripture reading,meditation, testimonies, giving, sharing, and prayer, everything in worshipsomehow is centered in Christ, who is our life .... Ifwe miss Christ in the midst ofour assembly, we h ave misse . d worshi ip,,,107107 Read, 70.

156PLACING IT IN CONTEXTPart II ~ Worship in Today's Culture"Worship uses tools ofculture (language and music and speech fOIlTIs) to announce adifferent culture--that ofthe kingdom of God."108"Relevance to culture is not optional. It is God's calling."I09Principle # 1: Cultural Relevance is a Core Value for Church PlantersChurches that are contextually appropriate "will engage dynamically with the targetit ,,110communi y.But, there is a danger ofthe church becoming engaged "but not sufficiently distinctive tofunction as a missionary congregation."l]1"The church has always had to confront its culture and to exist in tension with the world.To ignore the culture is to risk irrelevance; to accept the culture uncritically is to risksyncretism . and 1111.;Qlt ,r; .thtul 1.;u ness.,,112Aubrey Malphurs--during the twentieth century America moved from a churched cultureto an unchurched culture in which people view the church as irrelevant."A different culture calls for a different way in which we 'do church. ,,,113"Doing church" refers to the practices ofthe faith, as opposed to the principles offaith. I 14New churches are in the best position to revise the practices ofthe faith; the principles donot change. However, there is a danger in viewing worship as a marketing strategy,rather than the re-enactment ofthe story ofGod's redemption and salvation. We must becareful not to place the primmy emphasis on style ofmusic, preaching, or programs.Goal # 1: To revise the practices without compromising the principles.108 Marva J. Dawn, A Royal "Waste" ofTime: The Splendor ofWorshiping God and Being Churchfor the World (Grand Rapids: Eerdmans, 1999),298.109 Robert E. Webber, The Younger Evangelicals: Facing the Challenges ofthe New World (GrandRapids: Baker Books, 2002), 139.110 Stuart Murray, Church Planting: Laying Foundations (Scottdale, PA: Herald Press, 200 1),45.III Ibid., 46.112 Gene Edward Veith, Jr., Postmodern Times: A Christian Guide to Contemporary Thought andCulture (Wheaton, IL: Crossway Books, 1994), xii.28.113 Aubrey Malphurs, Planting Growing Churches, 2 nd ed. (Grand Rapids: Baker Booke, 1998),114 Ibid., 37.

157Principle # 2: Culture is more than the likes and dislikes of people in thecommunity.Culture is "a learned and shared, integrated system ofvalues, beliefs, and assumptions forunderstanding, coping with, and relating to the world, which results in behavior that ischaracteristic of a group ofpeople and a personal and social identity for the members ofthat group.,,115Defined in this broad sense, culture becomes a means by which we recognize the way inwhich their surroundings, history, family, and life experiences affect people ofourcommunities. This allows us to frame the Gospel in a way that can be understood, whichthen allows its life-changing message to permeate and change the world in which we live.Doing so enables a people's worship to "reflect who they are culturally, the times andlocale in which they live, and the faith oftheir hearts and minds.,,116"Cultural relevance" may become a catch phrase for following popular trends, thuscatering to a consumer mentality.This pragmatic approach often results in decisions "that fail to engage deeply enoughwith underlying theological issues."I17"We need to make it our job to study the unbeliever's lifestyle and be informed about hisor her reading, viewing, and listening habits. But, "knowing where people are does notmean that we leave them there." 118"When Israel gathered the tribes to worship at the temple, we know that they did notcompletely eschew the popular culture that was around them. Although Yahweh waspresented as ajealous God before whom there were to be no others, the praise ofYahwehdrew upon songs and imagery that were common to many peoples in the ancient NearEast, reinterpreting them in the light ofthe community's faith."ll,)Morgenthaler's solution is to study and acknowledge culture, but, more importantly, to"transcend it with the whole Truth of Scripture and the Gospel."l20115 Thomas M. Stallter, "The Challenge of Multicultural Worship," in Authentic Worship, 278.116 David R. Ray, Wonderful Worship in Smaller Churches (Cleveland: Pilgrim Press, 2000), 24.117 Murray, 151.118 Sally Morgenthaler, Worship Evangelism (Grand Rapids: Zondervan Publishing, 1995), 138.119 Carol Doran and Thomas H. Troeger. Trouble at the Table: Gathering the Tribes for Worship.(Nashville: Abingdon, 1992),37.120 Morgenthaler, 138.

158Churches can be culturally relevant and still offer worship that docs JlO compromise theGospel St01Y. Ifthe Word is the basis for worship, lind the Holy Spirit the prompter,cultural relevance is at its best.Goal # 2: To plant churches that are "'in the world but not of the world,' culturallyrelevant and contextualized, but also distinctive and provocative." 121121 Murray, 147.

159Principal # 3: Postmodernity is changing the world and the way we "do church."Murray's vision is for churches "which will be good news in a postmodem culture.,,122He anticipates new churches that can "dream dreams, take risks, experiment with newpattems, and enjoy the refreshing, but sometimes frightening, liberty ofpioneering a newchurch.,,123For Sunday moming worship, accomplishing this goal demands a commitment to thestudy and comprehension ofpostmodem thinking without abandoning the richinheritance ofthe church universal. It is dangerous to use the excuse ofmeeting theneeds ofpostmodems in order to throw out the past.Ronald Byars places this in perspective:The church needs to be mindful ofits roots for fear ofcutting offa basic sourceofnourishment. While we need to be attentive to the moment, tuned in to thehistorical epoch and the particular culture in which we live, we also need to keep anear open to the experience ofthe whole church, which includes generations gonebefore us.I am further persuaded that how we spend our time in the Sunday assembly isn'tan entirely open option, but that God has provided us with certain means which weignore to our peril. To use traditional language, the means with which God hasprovided us are Word and sacrament. Both are deeply rooted in Scripture, and theirvalue has been attested over and over from the first centuries ofthe Christian Eraonward. Indeed, not infrequently their value has become evident from the harmcaused when one or another has been marginalized or distorted.!"Postmodems are willing to embrace the past. The traditions ofthe past are appealing to ageneration that has no traditions.Morgenthaler: "Ifculturally relevant worship in the 80s meant eliminating the traditionaland overtly spiritual, culturally relevant worship in the 90s means putting some ofit back.Life is moving at an unprecedented place, and people need to have something to hang onto. They need to feel connected in some way to yesterday.,,125The postmodem worldview believes in an open, not static, universe.122 Murray, 148.123 Ibid., 121.124 Ronald P. Byars, The Future ofProtestant Worship: Beyond the Worship Wars (Louisville:Wesminster John Knox Press, 2002), 4-5.125 Morgenthaler, 136.

160People are now:1. More open to the supernatural2. Searching for an experience ofmystery.3. Convinced ofthe interrelatedness ofall things4. More relational themselves.5. Demanding participation6. More community-oriented7. More process-oriented8. Given to learning and communicating through the visual. I 26Postmoderns seek authentic relationships with God and with others. Cleverly designedprograms do not fill this gap.They are "often unimpressed by our verbal presentations ofthe gospel. What they wantto see is a people who live out the gospel in wholesome, authentic and healingrelationships. Focusing on the example ofJesus and the apostles, a Christian gospel forthe postmodern age will invite others to become participants in the community ofthosewhose highest loyalty is to the God revealed in Christ.,,127Ifwitness is, as Harold Best views it, "overheard worship, ,,128 then non-believers will bedrawn to the Object ofauthentic worship.Postmoderns are open to mystery, having "an intensified passion to experience the. d t f G d"129majesty an mys ery 0 o.Barry Liesch powerfully defends the need for attention to the mystical:A sense ofmystery needs to be retained! The Trinity is mystery. The Incarnationis mystery. The blazing lamps around the throne (symbolizing the Spirit) presentmystery. God describes Himselfas 'I AM WHO I AM' (Exod. 3:14). This kind oflanguage is "odd," to say the least, and deliberately arouses as sense ofmystery. Itdefies analysis. It's like saying 'A rose is a rose is a rose is a rose'-someundefinable extra is added in each repetition. The meaning must be caught; it doesnot belong anywhere in a scientist's vocabulary. But it does in ours. A faith suchas ours, founded on the supernatural, fundamentally demands mystery. 130The hallmark ofpostmodern cultural expression is pluralism.126 Robert E. Webber, Blended Worship (Peabody, Mass: Hendrickson Publishers, 1996),27.127 Stanley J. Grenz, A Primer on Postmodernism (Grand Rapids: Eerdmans, 1996), 169.128 Harold M. Best, Music Through the Eyes ofFaith (New York: HarperColIins, 1993),203.129 Karen Daker, quoted in Webber, Younger Evangelicals, 191.273.130 Barry Liesch. People in the Presence ofGod (Grand Rapids: Zondervan Publishing, 1988),

161"In celebration ofthis pluralism, postmodem artists deliberately juxtapose seeminglycontradictory styles derived from immensely different sources."!"While the church cannot bow to the syncretism that this attitude may create, it can seek toemploy different styles without compromising content.Michael Hamilton speaks to this in his analysis ofmusical style:It is fruitless to search for a single musical style, or even any blend ofmusicalstyles, that can assist all Christians with true worship. The followers ofJesus area far too diverse group ofpeople-which is exactly as it should be. We need,rather, to welcome any worship music that helps churches produce disciples ofJesus Christ. We need to welcome the experimental creativity that is alwayssearching out new ways of singing the gospel, and banish the fear that grips uswhen familiar music passes away. For this kind ofchange is the mark of a livingchurch-the church of a living God, who restlessly ranges back and forth acrossthe face ofthe earth seeking out any who would respond to his voice. 132There is 110 particular "style" that is appropriatefor the 'worship ofany givenchurch.Goal # 3: To recognize the influence postmodernity has on today's society,embracing the past, acknowledging the mysterious, and celebrating differences instyles.131 Grenz, 20.35.132 Michael S. Hamilton, "The Triumph ofthe Praise Songs," Christianity Today, July 12, 1999,

Principle # 4: The church is delightfully made up of different generations.We live in a dynamic, changing culture," says Liesch. "Styles change. What speaks toone generation may not readily speak to another."UJThe church growth movement has taught that a new church should "target" one particulargroup ofpeople, often limited to one age group.But the style reaching this group is likely to be "out ofdate" for the next generation."Children raised on 'contemporary' worship ofa type congenial to baby boomers mayfind themselves alienated from the worship that meant something to their boomer parents.Some will likely affirm that experience and want nothing more for themselves and theirown offspring. But there is no American generation, so far as I know, that doesn't tosome extent, define themselves in opposition to the parental gcneration.t'v'"Dawn suggests: "Because the people who come for worship represent an immensediversity of ages, emotions, concerns and spiritual maturity, authentic worship requires avariety ofmusical styles to convey an assortment ofmoods and convictions.v'

163and that by attracting numbers ofpeople and citing statistics, we can fashion oursalvation and guarantee the church's existence. 137In The Purpose Driven Church, Rick Warren admits that at the outset of his ministry heunderestimated the power of music. This observation is not inappropriate-sit speaks tothe importance of music in the worship assembly. Warren's language, however, subtlycharacterizes the manner in which many church planters view music.He states, "From the first day of the new church I'd put more energy and money into afirst-class music ministry that matched our target (italics mine).,,138 Warren insists thatin order to grow, a church must "decide who you're trying to reach, identify theirpreferred style ofmusic, and then stick with it.,,13') He leaves no room for the diversityrecommended by Dawn and Nelson.We must be careful, in our choice music as well as other elements, not to center only onthe likes and dislikes ofpeople, dismissing God as both subject and object.Many churches today claiming to be "contemporary" expect God to be present throughmusic. This attitude expects too much ofmusic and musicians. The presence of God isnot dependent upon music or any other human medium. John Witvliet is mindful that"music is an instrument by which the Holy Spirit draws us to God, a tool by which weenact our relationship with God. It is not a magical medium for conjuring up God's,,140presence.Westermeyer encourages the church to use music that carries its story.i'" This approach,rather than choosing music for its style, allows for theological integrity and artisticvariety.Music is not the only element of Sunday morning worship that is affected by themarketing mindset. A. Daniel Frankforter offers this portrait oftoday's climate:The brands of Christian evangelism that are currently in vogue claim that peoplehave to be made to feel 'at home' when they come to church. Worship should beeasy and entertaining. Folks should be invited to kick back and relax. Casual dress,convivial company, and upbeat pop music should be utilized to create anenvironment appealing to the tastes ofmodem worship consumers. The churchshould avoid doing anything threatening or challenging that might scare off a137 Paul Westermeyer, "Music: Poured Out for the World," in Inside Out: Worship in an Age ofMission, ed., Thomas H Schattauer (Minneapolis: Fortress Press, 1999), 133.138 Rick Warren, The Purpose Driven Church (Grand Rapids: Zondervan, 1995),279.139 Ibid., 280.140 John D. Witvliet, "Beyond Style: Rethinking the Role ofMusic in Worship," in The ConvictionofThings Not Seen, ed., Todd E. Johnson (Grand Rapids: Brazos Press, 2002), 72.141 Westermeyer, 130.

16-l.potential customer. And only after a newcomer has been securely hooked into thehabit of attendance as a 'seeker' should it be hinted to him or her that true faithmight require some sacrifices. 142Adhering to this model may have serious consequences for churches in the future. Byarsurges the church to view Sunday moming worship as the principal venue in whichdiscipleship takes place. "Worship," he asserts, "is where we tryon the gospel. Worshipis where we become acquainted with the texture and weave ofthe gospel story. Worshipis the place ofmeeting with the risen Lord. Worship not only expresses a faith alreadypresent, but it forms faith and nurtures it.,,143This is particularly importantfor the new Christians 'whofill the seats ofnew churchplants. Ifthe worship services they attend perpetuate the atmosphere described byFrankforter, how will they grow in faith? Where will they learn to praise, pray, andexperience the overwhelmingjoy ofkoinonia? Who will teach them to deal with theinconsistencies and disappointments oflife in light ofa Sovereign God?Rodney Clapp answers, "Hearing the story ofGod preached, through the exercise ofpraise, Christians leam and rehearse what it means to be Christians. Liturgy is theprimary responsibility ofthe church because without worship there can be no peoplecapable of seeing and witnessing to the God ofIsrael.,,144 Mark Oldenburg summarizes,"If disciples are going to be made, they must meet JcsUS.,,145Goal # 4: To recognize the diversity within the Kingdom of God, and allow for theattendance of different age groups and stages of the Christian walk. These groupsneed each other to grow.142 A. Daniel Frankforter, Stones for Bread: A Critique ofContemporary Worship (Louisville:Westminster John Knox Press, 2001), 70.143 Byars, 26.144 Rodney Clapp, A Peculiar People:the church as a post-christian society (Downer's Grove, IL:InterVarsity Press, 1996),99.145 Mark W. Oldenburg, "Liturgical Year: Within the World, Within Its Time," in Schattauer, 91.

165Principle # 5: Bigger is not necessarily betterIn Rethinking the Successful Church, Samuel Rima identifies another trend that haslargely impacted new churches. He reports that from the late 1980s through the end ofthe twentieth century, "the seeker-sensitive model eclipsed in popularity and execution allother models and methodologies for church growth.,,146Rima cautions, as do leaders Bill Hybels and Rick Warren, against taking the methodsutilized by megachurches and applying them across the board to any given ministry.The danger for church planters is two-fold.1. The methodologies simply may not be effective when taken out of the context inwhich they were developed. Rima suggests that some pastors see a ready madeformula for success and try to replicate it rather than "engaging in the excruciatingspadework ofprayer, study, dialogue, and testing over a period oftime to discernwhat God might want to do in their ministry errvironment.v'Y Murray reports thatsome "advocates ofthe Willow Creek model are critical ofattempts to adopt onlycertain high-profile elements, such as the seeker-services, without understanding orengaging with the whole philosophy ofthe church, including its core values and,,14Rseven-step strategy.2. The implication that a church leader is not successful ifhe does not generate the kindof attendance seen in these churches is misguided and harmful. Gene Appel andAlan Nelson exhort, "Too much emphasis is often placed on the super-growthmodels of local congregations that cause undue pressure on others to 'perform. ,,,14 l )When church leaders from smaller ministries attend large churches and con ferencesthey leave with the feeling that they cannot replicate these experiences at home, andthus cannot worship well."We need to help people see that worshiping more effectively is not the same thing asfill ' I 1 ll1g t ie pews.,,150"But reaching the lost is our business!"There must be some reconciliation with this goal and the influence ofthe current seekermovement.146 Samuel D. Rima, Rethinking the Successful Church (Grand Rapids: Baker Books, 2(02), 34.147 Ibid., 35.148 Murray, 132.149 Gene Appel and Alan Nelson, How to Change Your Church Without Killing It (Nashville:Word Publishing, 2000), 15.150 Ray, 14.

166Read outlines three levels of seeker sensitivity:1. Seeker-sensitive worship, which primarily focuses on worship while making itaccessible to visitors;2. Seeker-driven worship, which strives to maintain both worship and evangelism;3. A seeker event, which is not limited by the goal ofworship, resulting inpresentational evangelistic services.l'"In the early stages of planning a new church, leaders must determine which oftheselevels will serve as their example.The seeker-sensitive model offers the most scriptural approach. It allows the content ofworship to maintain its scriptural and historical integrity while including the strangerthrough choices in style.Morgenthaler contends that seekers are looking for a relationship and are drawn tobelievers who are worshiping with all oftheir hearts. 152Tony Campolo agrees that "young people are looking for a relationship with God, morethan a theology of God. Worship, which is truly in the Spirit, is giving that to them.,,153Ofcourse, all who claim the Name ofJesus must develop a theology as well, which maybe enhanced through thoughtful liturgy.What are seekers lookingfor?Many current worship practices are based on what people don't like rather than what theyneed. Byars proposes that this marketing approach "presumes that people can tell youwhat they're looking for. Most people can't.,,154To "seekers," Stanley Hauerwas says, "Outside ofChrist and the church, you don't havethe slightest idea what you're looking for. That's why you need us to reshape you and· ,,155your desires.151 Read, 118-119.152 Morgenthaler, 44-46.153Tony Campolo, "It's Okay To Be Emotional In Worship" Worship Leader Magazine.November/December 2000,24.154 Byars, 23.155 Stanley Hauerwas, quoted in "Are Evangelicals Searching for a More Fragrant Soap?" Context,ed. Martin Marty, Volume 31, no. 8 (April 15, 1999): 3.

167The solution, says Lesslie Newbigin, is "that authentic Christian thought and action beginnot by attending to the aspirations ofthe people, not by answering the questions they areasking in their terms, not by offering solutions to the problems as the world sees them. Itmust begin and continue by attending to what God has done in the story ofIsrael andsupremeI y 111 . the story 0 f Jesus Christ.": nst.:": 'i6Frankforter asserts that most people find themselves in church "because at some levelthey are aware of a spiritual hunger, of a need for wholeness and connectedness.v' "When asked what causes people to decide on any given Sunday to come to church, churchplanters noted that their attendance was usually in response to a crisis or need.When secular strategies do not work, Frankforter says, "sooner or later they respond withreliefto the news that there is a transcendent reality that lifts the selfout ofthe self--andthat this reality is accessible to them through worship.,,158Goal # 5: To concentrate on planning Sunday morning worship that will meet the"unknown needs" of a lost community, rather than to draw large numbers.156 Lesslie Newbigin, The Gospel in a Pluralist Society (Grand Rapids: Eerdmans, 1989), 151.157 Frankforter, 149.158 Ibid.

168Principle # 6: What happens on Sunday mornings is still vital!Reality requires a look at the "presentation" of Sunday morning worship. What happensduring that crucial hour invariably determines whether a guest will return.Charles Am relates that most growing churches keep only two out often first-timevisitors. 159While attention must be given to this, it is important, counsels Dawn, "that congregationsdo all they can to counteract the present idea that we must do all we can to make worshipeasy for those who come so that they'll come back again. The best way to ensure thatthey will come back is to give them such a rich vision ofGod, with such warmhospitality, that they realize God is exactly whom they need.,,160A by-product ofthe information age is that people expect excellence.Am goes so far at to suggest that "a high-quality service does not guarantee growth, but a1ow-qua1· ity service . d oes guarantee nongrowt h,,161 .It is expected that the elements ofworship, and particularly the music, be ofthe bestpossible caliber. There is much to commend about this position. Best defines excellenceas "the process ofbecoming better than I once was,,,162 and forthrightly states that"mediocrity is not excused in the name ofministry. ,,163 Viewed in this light, all that areinvolved in the execution ofSunday morning worship are encouraged to give their bestfor the sake ofthe Kingdom.However, taken to the extreme, excellence can become the end rather than the means.When this occurs, the elements ofworship cease becoming the servant ofthe liturgy,resulting in a distortion oftheir purpose.One area that most new churches have ignored is the postmodern interest in the historicaland symbolic, because these elements are typically missing from the older, establishedChristian churches.Many assume that elements they would consider traditional have no place in acontemporary setting. Gordon Lathrop pleads for a marriage ofhistory and change:We only impoverish ourselves ifwe forget that ancient symbols, such as thelanguage and actions that have originally filled the meetings of all the churches, are159 Charles Am, How to Start a New Service (Grand Rapids: Baker Books, 1997), 215.160 Dawn, Royal Waste, 297.161 Am, 154.162 Best, 108.163 Ibid., 170.

169among the richest resources to us in our need. A community immersed in the Bibleand rite has powerful tools for seeing the world anew. But we also fool ourselves ifwe think that nothing changes, that we can continue to do exactly what the ancientsdid. In liturgy, as in Christian theology, to sayan old thing in the old way in a newsituation is inevitably to distort its meaning. Authentic continuity requiresresponsi'bl e change.164There is "an increasing dependency on imagination, the visual, the symbolic, story, andpictures . as thee ori pnmary means 0 f cornmuni commumcation. . ,,165.Webber's encounters with younger evangelicals suggest that they are "shaped by images,computer icons, and symbolic forms ofcommunication that extend to every area oflife."166David Bunker believes that symbols should "touch life and assist a person in Christlikegrowth.,,167Goal # 6: To strive for excellence while retaining the splendor of God as a goal,stretching beyond music to other forms of communication, particularly thesymbolic.164 Gordon Lathrop, Holy Things: A Liturgical Theology (Minneapolis: Fortress Press, 1993),5.165 Constance Cherry, "Merging Tradition and Innovation in the Life of the Church," inConviction., 30.166 Webber, Younger Evangelicals. 51.167 David Bunker, quoted in Webber, Younger Evangelicals, 69.

170Principle # 7: Everybody gets to participate.The church growth movement promoted the concept ofhomogeneity, which assumes thatpeople are attracted to people just like themselves. Donald McGavran believed"evangelism was more successful when people did not have to cross significant racial,linguistic, or class barriers to become believers.v'"However this model does little to meet the vast needs oftoday's American landscape.Webber recounts that younger evangelicals are committed to multicultural communitiesof faith. 169Churches must be careful that when they do try to cross cultural barriers they do notsimply maintain a style ofworship that is culturally attuned only to white, suburbancommunities.Witvliet suggests that all congregations should incorporate cross-cultural elements intheir worship services. He writes, "We should lament worship that is insular, that givesthe impression that a given congregation has no need for other parts ofthe body ofChrist.,,170New churches have the opportunity to fold cross-cultural elements into their liturgyfromthe very beginning, suggesting to all that attend that they are part ofthe churchuniversal.New churches might also benefit from examining learning styles.Franklin Segler has provided useful information about this in his book, Understanding,Preparingfor, and Practicing Christian Worship. His premise is that information thathas become useful for educators has benefit in planning worship.He has succinctly divided the way that people learn into three categories: visual, auditoryand kinesthetic. According to Segler, "These preferences have a marked effect on theway worshipers perceive the worship in which they participate, and these preferencesdirectly affect the way worship ministers and committees plan for their congregations.t'l "With the proliferation ofpraise bands and multi-media in churches today, theparticipatory nature ofworship has been lost in many instances. Attention to learningstyles provides a means ofinvolving, not just the word-oriented, but also those whobecome engaged through hearing or touching.168 Sonny Tucker, "The Fragmentation ofthe Post-McGavran Church Growth Movement,"Journal ofEvangelism and Mission 2 (Spring 2003): 24.169 Webber, Younger Evangelicals, 52.170 Witvliet, 79.171 Franklin M. Segler, Understanding, Preparing For. and Practicing Christian Worship, 2d ed.rev. Randall Bradley (Nashville: Broadman & Holman Publishers, 1996),71.

171New, smaller churches, not bound by traditions, have the flexibility to explore activitiesthat promote this kind ofparticipation.Goal # 7: To provide activities in worship that allow for the participation of allgathered in their own "language."

172Principal # 8: The "seeker" notices more than what goes on up front.In Welcoming the Stranger, Patrick Keifert prescribes a public theology ofworship andevangelism. He comments, "Over a period of 1500 years, no matter where the people ofIsrael were located, their worship was focused on the stranger; indeed, the prophets werecritical of Israel whenever it failed to reserve a place for the stranger. Concern for thestranger is a necessary, though not sufficient, condition for public worship, according tothis tradition.,,172Kiefert's view is that God is the host and his people are the greeters for him in Christ'sname. 173 Churches with this attitude will seek to create an atmosphere where all arewelcome and able to feel a part ofthe gathering with little embarrassment or confusion.Dan Kimball redefines seeker sensitivity as "clear instruction and regular explanationgiven to help seekers understand theological terms and spiritual exercises.,,174Dawn expounds on this concept:Many contemporary critics ofworship maintain that building communityrequires us to jettison the habits of the past and use new materials that are in theidiom ofthe culture. This notion is dangerous in that Christianity is not simply anintellectual assent to a set ofdoctrinal propositions, nor is it merely having certainemotional/spiritual experiences. Rather, it is a way of life, a language, a set ofhabits, an entire culture. Ifwe conform worship too much to the prevailing culture,it is difficult for participants to learn the unique 'language' of faith, to be formed bythe community and the Word to be followers of Christ.I have found, contrarily, that any kind ofmusic or style ofworship, includingboth new and old, can be hospitable if the persons who participate in it welcomethe strangers, if the customary rituals do not become empty performance, iftheleaders give gentle and invitational explanations ofwhat we do and why, ifmelodies for singing are clearly played or perhaps led by a cantor, ofthe printedmusic is available to everyone, ifcorporate worship is kept open as a 'publicspace' into which every person can enter rather than becoming the private cozinessof individuals in their devotional relationship to God. 175Most church plants face the challenge ofhaving no permanent building. Meeting instorefronts, school auditoriums, and theatres, members and leaders sacrificially set up andtear down chairs, tables, and other equipment week after week. But the world is notlooking for a building that looks like a church, but rather a Body that looks like Jesus.172 Patrick Keifert, Welcoming the Stranger: A Public Theology ofWorship and Evangelism(Minneapolis: Augsburg Press, 1992), 59.173 Ibid., 130.174 Dan Kimball, The Emerging Church: Vintage Christianity for New Generations (GrandRapids: Zondervan, 2003), 26.175 Dawn, Royal Waste, 181.

173The lack ofa building does help these churches to emphasize the gathered communityitselfas a primary symbol. As Dawn admonishes, "Worship is not the entry point [to yourcongregation]; you are!,,176Webber sees it as the mission ofthe church to "show the world what it looks like when acommunity ofpeople live under the reign of God.,,177Clapp argues that the church is a culture. The early Christians, he claims, created andsustained "a way oflife that would shape character in the image of God." 178 Accordingto Clapp, outsiders were attracted to this culture, which encompassed not just theirreligious activities, but also the way that they lived within the existing culture. In otherwords, lifestyle worship gave the early church its distinctive character.Clapp defines this distinct culture as "a community and a history" which has a particularway of eating (the Lord's Supper), handling conflict (forgiveness), and perpetuating itself(evangelismj.i " Recognizing and recovering the church's story has great import for thepostmodem world.Dawn describes this generation as "having no point ofreference, no overarching story, nomaster narrative, people who don't know who they are."lSORobert Jenson concludes, "Ifthe church does not find her hearers antecedently inhabitinga narratable world, then the church must herself be that world."ISIIt is through liturgy that the world encounters this metanarrative. Once again, we tum toreemphasizing the story ofsalvation each Sunday, for this is the church's story. Theimpact ofthis narrative, which views the lost world through the eyes ofhope, is fargreater than an appeal to the likes or dislikes of a lost soul.Many churchgoers have a negative reaction to the word, "ritual." This unfortunateconnotation is a result ofwhat they perceive to be empty, meaningless repetition.However, it is clear that rituals playa significant role in society today. Weddings,funerals, and birthday celebrations are all based on rituals.176 Ibid., 187.l77 Webber, Younger Evangelicals, 133.178 Clapp, 82.179 Ibid., 90.IHO Dawn, Royal Waste, 43.181 Robert W. Jenson, "How the World Lost Its Story," First Things. 21 April 2003http://www.firstthings.comlftissues/ft931 O/artic1es/jenson.html.

174William Willimon defines ritual as "patterned, purposeful, predictable behavior,"insisting that we cannot live without these acts that "enable us to cope, but more than tocope, to explore, to venture forth into new modes ofbeing, to be saved." 182Michelle Rosaldo claims that "ritual participation quite often moves people to tears, and. .. ,,183sometimes to conversion, JOY or cure.Todd Johnson cites the work ofE. Byron Anderson, who connects ritual and theology.According to Johnson, Anderson maintains that "ritual is the primary way one learnsfaith, for in ritual one is most fully engaged in the religious message.,,184Therefore, leaders ofnew churches cannot afford to do away with rituals, but maintainthose from scripture and history that are meaningful and develop methods ofutilizingthem that have importfor the world in which they minister.Goal # 8: To teach the congregation to be a culture that is different from the world,offering to the unbeliever an alternative to the world.182 William H. Willimon, "Ritual and Pastoral Care," in Conviction, 100.25.183 Michelle Rosaldo, Knowledge and Passion (Cambridge: Cambridge University Press, 1980),184 Todd E. Johnson, "Disconnected Rituals," in Conviction, 62.

175Principle #9: Worship as a lifestyle must be consistently modeled and taught.Churches must recognize the necessity to integrate worship into all areas of life. Worshipis corporate, public and private.Corporate worship must not be looked upon as the means to an end in the life ofbelieversor seekers. To expect worship to only take place on Sunday moming is to deny its entirescope. It is imperative that new churches reach and teach beyond "enjoying church." Theliturgy should tell the story ofJesus and model for seekers wholehearted participation bybelievers. True corporate worship is not possible apart from private, everyday worship.Jerry Bridges identifies the importance ofprivate worship when he says, "Vitality andgenuineness ofcorporate worship is to a large degree dependent upon the vitality ofourindividual private worship. Ifwe aren't spending time daily worshiping God, we're notapt to contribute to the corporate experience ofworship.,,185"Those saints who spend time privately worshiping the Lord also become more and morehungry for corporate worship, It is a food that both meets our appetites and whets themfor more. As Brother Lawrence points out in The Practice ofthe Presence ofGod, 'Themore one knows hiim, the more one wants to k'now hi irn. ",186A.W. Tozer asks, "Has it ever occurred to you that one hundred pianos all tuned to thesame fork are automatically tuned to each other? They are ofone accord by being tuned,not to each other, but to another standard to which each one must individually bow. Soone hundred worshippers met together, each one looking away to Christ, are in heartnearer to each other than they could possibly be were they to become 'unity' consciousand tum their eyes away from God to strive for closer fellowship. Social religion isperfected when private religion is purified. The body becomes stronger as its membersbecome healthier. The whole Church ofGod gains when the members that compose itbegin to seek a better and a higher life." 187"The Holy Spirit has adjusted His mode of living to actually inhabit, indwell our lives.We must, in tum, adjust our living, in its every thought, aspiration and action, to the factthat He is there, in us, a part ofus. Since our physical senses cannot apprehend Him, wemust exercise our spiritual faculties in the art ofknowing Him. We must practice Hispresence. Nay, we must make it the business ofour lives to live in the momentaryconsciousness . 0 f HiIS abidi 1 mg presence. ,,188IS5Jerry Bridges, "Beyond Sunday: Making Worship A Way of Life," Discipleship Journal,March/April 2001.186 Patrick Kavanaugh, Worship - A Way ofLife (Grand Rapids: Chosen Books, 2001), 61.187 A.W. Tozer, The Pursuit ofGod (Harrisburg, PA: Christian Publications, Inc., n.d.), 97.ISS Dallas Williard, The Spirit ofthe Disciplines (New York: Harper San Francisco, 1991),94.

176True worship also manifests itselfpublicly. Andrew Hill states, "According to the OldTestament writers, worship acceptable to the Lord was also marked by deeds oftruesocial service - keeping justice, doing righteousness, and holding fast to Yahweh'scovenan. t ,,189"The first action in practicing the Incamational Tradition is the invocation ofGod'smanifest presence into this material world ofours. Here the initiative rests squarely on us(even though we know that we are only responding to God's prior invitation upon ourheart). God, you see, will not enter many areas ofour life uninvited. So we invite God toenter every experience .0f lif lie.,,190"Worship begins within the assembly and then is to be stretched over all of life together,becoming a pervasive style of life. Since corporate worship is the heart of Christianspiritual discipline, the key issue is whether or not something redemptive happens to us inworship. Christian formation is the intensely personal yet corporate assimilation oftheliturgy. On many levels, the Scripture and tradition implicitly point to the rule: imitatniniquod tractatis, "imitate what you are handling.Y"Both Old and New Testaments equate worship with service. The Greek word, latreuo istranslated "worship" four times; seventeen times it is translated "serve." It is the wordPaul uses in Romans 12:1: "I appeal to you brothers, in view of God's mercy, to offeryour bodies as living sacrifices, holy and pleasing to God - this is your act ofworship."It also has the same root as the Hebrew word found when Moses approaches Pharaoh ­"Let my people go, so that they may "worship" me in the desert. The root ofthe wordmeans "to serve lor hire," voluntarily. This is the worship ofevery day life. It is stillrecognizing God's position. Because we are in awe ofwho God is, we give ourselves, ourattitudes, our possessions - until worship is a way of life. These two words do notcontradict each other; they complement each other. The term "worship service" is aredundancy. All ofworship is service and all service is worship.In a consumer driven world, advocating acts ofservice may not be considered aneffective means ofconnecting to the unbeliever. However, service is mandated inscripture and must not be ignored.Goal # 9: To grow a body of believers that understands worship to be a dailyexperience, both in acts of service and in attention to prayer and Bible study.189 Hill, 25.190 Richard Foster, Streams ofLiving Water: Celebrating the Great Traditions ofChristian Faith(New York: Harper Collins, 1998),269.191 Susanne Johnson, Christian Spiritual Formation in the Church and Classroom (Nashville:Abingdon Press, 1989),63.

177Expanding the MaterialBring in guests from existing church plants to discuss contextualization.Ask versatile musicians to demonstrate different musical styles.Provide demonstrations on the use of art and media for Sunday morning worship.AssignmentsWrite a 12-15 page research paper further developing one ofthe nine principles outlinedin this presentation.Analyze the culture ofyour current ministry situation. Along with your staffor eldership,determine what elements ofworship would be useful for speaking to your congregationwithout sacrificing the biblical content ofworship.Plan a series of four worship services utilizing your cultural analysis and the nine goalsoutlined in this presentation.

178Part III - Making It HappenSuggestions for Planning the Worship Life ofa New ChurchI. Consider worship to be a top priority in the planning stages for the birth of achurch.A. Seek God's direction in the choice ofa staffmember who will oversee theworship life ofthe church.1. Churches must learn to think beyond musical skil1s. While this isimportant, a leader who understands the importance ofthe content ofSunday morning worship and the significance oflifestyle worship will bemore affective in the long run.2. Consider finding someone who can oversee and mentor those from thecommunity who are well trained musically but have a less developedunderstanding ofthe biblical nature ofworship.B. Study the biblical and historical principles ofworship outlined above with thechurch planting team.C. Tum your attention first to the content of Sunday morning worship beforeaddressing the structure and style.II.Take time to consider what preconceptions and traditions you and your team bringto the table.A. Measure these findings against what you have discovered is the appropriatecontent ofSunday worship.B. Determine what elements ofworship are essential for Sunday morningworship within your context. Consider:1. The biblical precedents mentioned above;2. The core values ofyour planting team.III.Determine what the unchurched in your area need in order to:A. Recognize the Presence ofthe Living God;B. Consistently be reminded ofthe Gospel story;C. Sense authenticity among the gathered community;D. Find a place where they belong;E. Be confronted with their need for the life-giving grace ofGod.

179IV.Compose a statement with your team that states the philosophy for corporateworship for the church. Consistently remind yourselves ofit when you areplanning Sunday morning worship.V. Use your demographic research to suggest stylistic elements that are contextuallyappropriate, but do not sacrifice content.A. PreachingB. MusicC. Communion ObservancesD. PrayersE. Scripture ReadingsF. MediaG. ArtH. Use ofsymbolsVI.From the very beginning, infuse rituals with meaning.A. Ritual is part ofeveryday lifeB. Rituals help us copeC. People who are concerned with ritual generally are reacting to meaninglessrepetition, not the ritual itself. For example, people coming from a strong Catholicbackground may be turned offby written prayers; however, ifthey hear them readwith vitality and intentionality they may be able to disconnect them from anempty past.VII.Consider the impact that postmodernity has on worship.A. Do not dismiss the past.1. Hymns2. Elements from the Church Year3. Written prayers4. Corporate confession; silent confession5. Consider the church background ofyour demographic and discoverelements that may still have meaning for visitors. For example, many fromCatholic backgrounds appreciate weekly communion.B. Be open to the supernatural1. Inviting the Holy Spirit2. Seeking the Presence ofChrist in the Lord's Supper3. Allowing for spontaneity

180C. Provide ample opportunity for participation.1. Music from other ethnic groups2. Elements that are "multi-sensory"a) One loaf& one cupb) The smell of fresh bread or incensec) Candle lit roomsd) Kneeling for prayer or singinge) Anointing with oilf) Moving forward for communion3. Elements that take into account different learning stylesa) Visualb) Audiblec) KinestheticD. Highlight Community1. Offerings that meet needs2. Small groups3. Passing the peace4. Praying for one another5. Personal testimonies ofmet needsE. Share the mystery of God1. Symbolism2. Silence3. Darkness/Light4. Testimonies ofGod's powerF. Celebrate differences1. Ethnic music2. Music from different generations3. Using children in worship4. Different languages for scripture, prayer, etc.VIII.Consider the needs of all generations.A. Expand your musical vocabulary to include different styles not bound to asingle eraB. Provide song sheets for those who cannot see the screenC. Provide hearing assistanceD. Provide interactive work sheets for childrenE. Use all generations on praise teams, for scripture reading and prayer.

181F. Encourage generations to learn from each other.IX.Resist the temptation ofadopting another church's worship style.A. The style should grow out ofyour own communityB. The talent should come from your own communityC. Look for areas of giftedness other than musicX. Determine your level of seeker sensitivityA. Seeker sensitive worship, which primarily focuses on worship while making itaccessible to visitors, allows for the content to remain strong so that theunchurched may see believers worshiping authenticallyB. Do not dismiss the significance ofthe believers who choose to attend yourservices. Seekers need mentors and examples in order to become disciplesthemselves. This is the job ofthe whole body, not just the leadership.XI.Give attention to excellence in the "presentation" ofSunday morning.A. Do not allow excellence to supercede content.B. Remember that excellence is "the process ofbecoming better than I oncewas."C. Consider all aspects of Sunday morning1. Well done music2. Well preached sermon3. Well thought out prayers and communion meditations4. Accuracy in PowerPoint presentations, bulletins, etc.5. Competency in technology6. Adequate sound and lighting, not overdone for the size ofthe roomXII.Teach your congregation to be hospitable to strangersA. God is the host and his people are his greetersB. Be sure that newcomers understand what is being done1. Give page numbers for pew bibles2. Explain the practice ofcommunion3. Explain the taking of an offeringa) Include songs that may be familiar to those who have a churchbackground4. Carefully teach new songs, so that they are sung several times, untilwell learned by the congregation5. Members seated among the visitors who know the songs are moreeffective than worship leaders on microphonesC. Provide adequate directions to the meeting site and within the buildingD. Give visitors space ifthey seem to require itE. Do not embarrass or confuse the visitor

182XIII.Face the challenge ofmobility.A. Emphasize that the gathered community is the church.B. Find a team who consider it their offering to set up and tear down each weekC. Consider using artwork, banners or media that portray the primary symbols ofthe church1. The Cross2. Baptism3. The Word4. The Holy Spirit5. The Lord's SupperD. Strive to avoid suggesting by its placement that the band is the most importantpart ofthe service.XIV.Plan to include ongoing education concerning worship for the life ofthe church.A. SermonsB. ArticlesC. Sunday SchoolD. Bible StudiesE. Carefully thought out comments by the worship leaderAs the church strives to win the world during the twenty-first century, attention to Sundaymorning worship will continue to be at the forefront. It is a huge responsibility to placeon an hour or two each week. Changes in style will come and go as the gracious HolySpirit continues to accomplish God's work through the flawed, yet called out, body ofJesus Christ.Gordon Lathrop remains optimistic about the ability ofauthentic worship to speak to bothGod's people and the needy world:And yet, like every gift ofGod, the gift ofthe assembly for worship also keeps ongiving more widely and more surprisingly than we had expected. It turns insideout. It reaches out to give meaning and mercy not only to those ofus who aregathered--those who call this assembly 'our church'--but to anyone who wouldcome near our gathering, to all people around our gathering, to the world itself.These stories and songs, this bath and this meal are for everyone, especially forthose who are hungry, little, lost, regarded as unclean by the others. Such is thesurprising mission ofGod that is always planted in the heart ofour liturgy. 192192 Gordon W. Lathrop, "Liturgy and Mission in the North American Context," in Inside Out, 201.

APPENDIX 7PERSONNEL CONSULTEDChurch Leaders SurveyedVince Antonucci - Forefront Church, Virginia Beach, VATracy Bannister - Water's Edge Church, Tampa, FLDan Clymer - Director ofRestoration House Ministries, Manchester, NHBen Davis - River Glen Christian Church, Milwaukee, WIJoe Grana - Professor, Hope International University, Fullerton, CADavid Smith - Professor, Ozark Christian College, Joplin, MOJohn Wasem - Suncrest Christian Church, St. John, IN;Director ofNew Church Leadership Program, LCSChurch Planters InterviewedMatt Bayless - Worship MinisterReal Life Christian Church*Santa Clarita, CAMeeting Place - Movie Theatre"Birthed" by Shepherd ofthe Hills ChurchWes Bevis - MinisterDestiny People Christian Church*Tustin, CA21 months oldMeeting Place - Movie TheatrePlanted by Wes BeavisJeff Busby - Minster; StaffCross Pointe Christian ChurchWorchester, MA2 years oldMeeting Place - Storefront (owned by the church; also contains office space)183

184Roger FosterBrandon, VT1 month oldMeeting Place - SchoolPlanted by Roger FosterDavid Johnson - Minister; Tricia Cater - Worship MinisterColonial Point Christian ChurchHarford, CT3 years oldMeeting Place - SchoolA "replant" begun after the disbanding of another churchEd Moreno - MinisterNew Day ChurchChino Hills, CAMeeting Place - Storefront .~. .Planted by Ed Moreno with the assistance ofEastside Christian Church ofFullerton, CATom Palmer - MinisterRising Sun Christian Church*Salem, MAMeeting Place - School1 Yz years oldPlanted by Tom Palmer and staffBrent Storms - Minister; Matt Bartmess - Worship MinisterHarbor ofHope Christian Church*Lowell, MA3 years oldMeeting Place - SchoolPlanted by Brent Storms & Matt BartmessEldon Stump (Responded by email)Crossroads Christian ChurchSt Cloud, MN* These churches were also visited on Sunday morning

185EvaluatorsVince Antonucci - Minister, Forefront Church, Virginia Beach, VABen Davis - Minister, River Glen Christian Church, Milwaukee, WIDave Ditolla - Current LCS student with an MA in church planting; planted a church inLiberty Lake, Washington; associate Pastor for a church plant in PetalumaCA; worked for the Northern California Evangelizing Association (nowStadia).Dr. J. K. Jones - Professor, Lincoln Christian CollegeDr. Keith Ray - President, Lincoln Christian College & SeminaryDr. Mark Searby - Vice President of Student Development, Lincoln Christian College

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