TOWARD AN ADVENTIST THEOLOGY OF WORSHIP

TOWARD AN ADVENTIST THEOLOGY OF WORSHIP

George W Reid, Former Director
Biblical Research Institute
General Conference

Introduction understanding. Our goal is an aggressive ongoing

pursuit, probing for timeless foundations on which
In a manner that sets us apart from other Chris- to build both faith and practice.
tians, the Seventh-day Adventist view of the cos- To this point Adventists have not probed the
mic struggle between good and evil focuses at- subject of worship deeply, being satisfied to adapt
tention on earth’s first and last events as well as concepts and forms received from other Chris-
the cross. At all these times in history we under- tians, for we think of our primary work to lie in
stand Christ to be at work, first as the Creator, other areas—to sound the message of the
then at the cross, and at last the authentic return- Redeemer’s soon return in glory and how to pre-
ing ruler who comes to take command of His pare for that grand event.
planet. The first major Adventist book on worship was
His challenger, Satan, initiated the struggle in Norval Pease’s And Worship Him (1967). Its au-
heaven with a demand for loyalty due legitimately thor was a professor of Church and Ministry at
to God alone (Rev 12:7-9). His demand for wor- the Andrews University Seminary, where his book
ship from heavenly beings precipitated war in helped guide students, along with its wider minis-
heaven. Expelled to earth, he continued his ef- try to the English-speaking section of the church.
forts, deceiving our first parents and initiating a More recently C Raymond Holmes, current chair-
series of events in which most humans became man of the same department at the Andrews Semi-
diverted into false worship. nary, produced Sing a New Song (1984), a more
In the wilderness encounter between Satan thorough discussion of worship and its theologi-
and Christ, Satan demanded that the weakened cal foundation. Dr Holmes’ work has contributed
Jesus worship him (Matt 4:9). At the crux of the significantly to this paper. He is regarded cur-
cosmic conflict stands the question of worship. rently as the pre-eminent Adventist authority on
In the final drama John the Revelator sees a worship.
faithful remnant of humanity under the utmost More recently yet, we are witnessing an in-
pressure to yield its allegiance to the beast power, creased interest among Adventists in worship. An
a coalition of all the earth’s apostate religious or- entire issue of Ministry Magazine was dedicated
ganizations who manipulate civil forces to com- to the subject (October 1991), and in 1992 and
pel conformity. The crisis culminates in enforce- 1993 regional conferences on worship were held
ment of the beast’s mark of allegiance, with death in the western part of North America, partly in re-
as the alternative (Rev 13:15-17). At the point of sponse to new variations called Celebration wor-
ultimate desperation God intervenes to rescue His ship, introduced to some churches, especially in
faithful ones who “keep the commandments of that area, which has provoked controversy.
God and have the testimony of Jesus (Rev 12:17). What remains to be done is to formulate a
It is this sweeping picture that informs our un- theological underpinning of what worship means
derstanding and sets the issue of God’s dealings for Adventists. This paper hopes to contribute to
with humanity in perspective. At its center is the that task in a preliminary way.
core question of worship. To whom, when, why,
how? From the gates of Eden to the assembled What is Worship?
saints in the Holy City the Bible draws our atten-
tion to worship. We draw definitions of worship from biblical
Our purpose is not to explore the ideas of the sources and human experience as well. Although
literally hundreds of scholarly writers who have secularized anthropology offers generic descrip-
addressed the theme in publications, although tions, pointing up elements of similarity among all
more than a few of them have contributed to our attempts of humans to reach out to the divine,
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 TOWARD AN ADVENTIST THEOLOGY OF WORSHIP

there are significant differences, especially between is total adoration, which leads to inner renewal and
Christian and pagan worship. Some argue that recognition of the Spirit’s presence. Its end is eter-
high affinity to any idea or object constitutes wor- nal life in the presence of God Himself.
ship. Hence the atheist may worship. Such defini- God accepts a worship that exhibits radical
tion lies outside Scriptural usage, hence cannot commitment to Him above all other things. As
apply to a Christian worship that follows biblical sole Creator it is His just due. For this reason to
norms. reduce worship to simple performance of ritual is
Because worship is reported in the Scriptures to deny the fundamental essence necessary for
under a wide variety of circumstances, efforts to it to be genuine.
define it call for a series of statements. As with anything repeated, the human ten-
Most Christian writers acknowledge the dency is to reduce it to mechanism. Exactly this
theocentric nature of Christian worship. In some kind of worship was denounced by the prophets,
way we as creatures come into relationship with especially Isaiah, Micah, Amos, and Hosea, and
our Creator. In its fullness we think of worship as by Jesus (Matt 6:7).
a dramatic adoration of God because of His su- We correctly recognize that God is different
preme worth. It is that worth that provides the from us and infinitely superior, however by His
norm and inspiration for all human life. God is at choice He communes with us in intimate form be-
the center of all because His nature requires it. yond description in words. In the interplay be-
There are no other options. As Frederick tween worship as recognition of His otherness and
Schroeder describes it, “Worship at its highest and our sense of His closeness we enjoy a rich full-
best is the act of giving to God the honor and ness available in neither alone. Over time, hold-
glory that are His due, without regard to any per- ing these elements in balance has proved a chal-
sonal satisfaction or benefit accruing from the act lenge. History is filled with extremes on both sides,
of adoration (Schroeder, 1966, p 32). which have generated considerable conflict
In worship we acknowledge the uniqueness among Christians.
of God. The relationship is objective. Whether Another theological dimension of worship un-
or not we worship, He exists undiminished in ev- folds most clearly in the Pauline writings where
ery way. Christian worship leads us to a review of worship is identified with total dedication. What
self in light of His nature and His knowledge of Paul calls for transcends a formal act inserted into
us. In such worship we recognize God as the one’s daily activities, it means commitment of
source of all, hence initiator of worship as well. one’s whole self to Him in the fullest kind of dedi-
We reach out in response to the divine initiative. cation (Rom 12:1, 1 Cor 6:20, 1 Pet 2:5). Saying
The result is dialogue between unequals, re- this expands our definition of worship to encom-
ported especially in the Old Testament but in the pass the entire relationship between us and God,
New as well, in which God as initiator converses but is not the story of God and man designed
with human worshipers. So God speaks with exactly to explain and verify that relationship? We
Adam and Eve in Eden (Gen 3), with Noah (Gen worship not only in prayer, in song, in certain des-
6:13-21), Abraham in Ur (Gen 12), with Jacob ignated acts, but in the whole of life committed to
(Gen 32) and with many others. He speaks to God without reservation.
Samuel at the tent of the sanctuary (1 Sam 3), by Under this broad umbrella of service we
Gabriel to Zechariah the priest (Luke 1:11-20), to present certain elements of life to Him through
Mary, Jesus’ mother (vss 26-38), and Christ Him- specific acts or events, such as personal or pub-
self to Saul the persecutor and Ananias at Dam- lic prayer, gifts, and by other means. But in es-
ascus (Acts 9). sence it is ourselves we present to Him as the
God has established a particularly intimate ultimate sacrifice that we can make.
relationship through His acts within history, but Since worship can be described as adoration
beyond all else, His outreach is crowned with the of God, all that we do is related to Him. This means
gift of Jesus and the sending of the Holy Spirit. that worship is guided by our concept of what God
In worship we express radical loyalty that is like and what are His purposes. Both worship’s
stands above all things or actions. It is the act of inner meaning and the way it is expressed relate
self-giving, of relationship and renewal. Worship to theology. If God is thought of as a potentate,

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 TOWARD AN ADVENTIST THEOLOGY OF WORSHIP

or remote and indifferent, angry, or fatherly, we ap- synagogues remained as places of worship along-
proach Him from different perspectives. Therefore side the temple, the synagogue oriented to study
it is urgently important for worship that we develop of Torah, the temple toward sacrifice. Jesus wor-
a mature understanding of Him. shiped in both places, but in conversation with
A series of theological presuppositions under- the woman in Samaria, He noted, “But the hour is
lies the way we conceive of proper worship. It will coming, and now is, when the true worshipers will
be helpful to review briefly several of the most worship the Father in spirit and truth, for such the
important. Father seeks to worship him. God is spirit, and
One deals with the human concept of God’s those who worship him must worship in spirit and
location. The Genesis account presents God as truth” (John 4:23, 24). Jesus underscored the
above time and space, a majestic being at whose truths that God is not to be localized, but is readily
command matter flashes into existence. The accessible to every person, wherever they may
psalmist echoes this vision of God as transcen- be.
dent Majesty. (Ps 33 [Link].) Of all the qualities God has revealed of Him-
With the passage of time such an exalted view self, possibly the most profound is His holiness.
became compromised in the development of pa- It is true that holiness carries an element of mys-
ganism, in which material things present in the tery, but the idea of purity is strongly present. In
environment were sacralized. The great struggle the holiness code of Leviticus 19 God establishes
in the growing Hebrew understanding of God was Himself as the model for holiness. The only rea-
to over desacralizing material objects, transfer- son given for morality is that it reflects his charac-
ring respect to the One who made things mate- ter. “You shall be holy; for I the Lord your God am
rial. Not only did the patriarchs struggle to grasp holy” (Lev 19:2). God’s holy nature is a consider-
this truth but they had to learn that He alone is ation of great importance, leading humans to
God. adore Him. Our imperfection stands in constant
We have many evidences in the patriarchal violation of His nature, making necessary a rec-
narratives that early believers still related worship onciliation, which was achieved by Christ at the
of God with certain locations. Memorial stones cross. The barriers of violation were broken, open-
are set up to mark the places of unusual contacts ing the way for repentant believers of defective
with God. The portable tent of worship carried character to commune with God who is absolute
during the exodus wanderings softened the idea holiness.
of place with its nature. The establishment by In God’s righteousness we meet His trait of
David and Solomon of a permanent capital with unvarying constancy. We worship a God who is
its religious center reinforced the idea of place, not only reliable, He is strong in judgment, vindi-
however it was clear to the Hebrews that worship cation, and retribution. He welcomes our worship
could occur elsewhere as well, such as in their on the grounds that we can put absolute trust in
homes. A central house of God served valuable Him, cementing the closeness that worship im-
purposes and was within God’s plan, but it rein- plies.
forced excessive reliance on place. However, the Throughout the Scriptures, God reveals Him-
concept of place was not allowed to obscure the self as God of mercy and compassion, worthy of
majesty of God. At the dedication of the temple, our adoration. God is love, never understood as
Solomon notes in his dedicatory prayer, “But will sentimental favoritism, but in terms of bold, ag-
God indeed dwell on the earth? Behold, heaven gressive effort to do good for us. In both Old and
and the highest heaven cannot contain thee. . .” New Testaments this theme is repeated many
(1 Kings 8:27). Isaiah describes God as “the high times, in Hebrew especially in the word, chesed,
and lofty one who inhabits eternity, whose name usually translated loving kindness. The Lord as-
is Holy” (Isa 57:15). sures His people He is “betrothed forever” to them
With destruction of the temple in 586 B C and (Hos 2:19). In both Old and New Testaments He
exile of the Jews to Babylonia, worship became is a merciful father. The Psalmist tells us, “As a
scattered to wherever Jews were found. Appar- father pitieth his children, so the Lord pities them
ently the synagogue developed under these con- who fear him” (Ps 103:13). In revealing His
ditions as vehicle of dispersed worship. compassionate nature God invites us to worship
Even with restoration of the Jerusalem temple, Him in assurance that He accepts us when we
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 TOWARD AN ADVENTIST THEOLOGY OF WORSHIP

come in honesty to adore Him. Nor is this distinction limited to John’s writings.
Many other theological principles underlie the Study of the Scriptures makes it increasingly clear
worship of God. Not only is He the sole living that worship is appropriately addressed to all three
God (Heb 9:14), His Lordship is personal, legiti- persons.
mate, and complete. He rules not as despotes, Scholarly discussion continues about how
but kurios. As creator of heaven and earth He is early Christ came to be recognized as deity by
by that fact alone worthy of our worship (Acts 4:24, early Christians. Peter’s confession, “You are the
17:22). He is not only creator, but the sustainer Christ, the son of the living God” (Matt 16:16) came
of all things, the controller of all (pantkorkrator, during the visit to Caesarea Philippi, well before
Rev 4:9). the close of Christ’s public ministry. Stephen, at
He is the same God in both New and Old Tes- his death, prays, “Lord Jesus, receive my spirit”
taments (Acts 13:14-17), in fact the God of the (Acts 7:59), an obvious recognition of the propri-
Hebrews is revealed fully in the Son (Eph 1:3). ety of prayer to Jesus. The Christ hymns such as
Not only is He the cosmic God of creation, He is Philippians 2:6-11, 1 Timothy 3:16 clearly attrib-
intimate, lending His presence to us at all times ute deity to Jesus. Prayers to Christ are frequent
(1 Cor 14:25, Isa 45:14). Moreover, He is con- in the New Testament, including the oldest of re-
cerned with our worship, wanting us to worship corded prayers, Maranatha.
Him in an acceptable manner pleasing to Him (Heb Pliny the younger (AD 62-113) provides in a
12:28; 13:16). He is One who reads our hearts letter the earliest non-Christian report on Chris-
and understands our concerns (Acts 1:24, Rom tian worship, in which he reports hymns sung
8:27). Despite vast differences between his na- antiphonally “to Christ as a God” (Pliny to Trajan,
ture and ours, He solicits our trust and promises letter 96). Examples of prayer to the Holy Spirit
intimacy. “Draw near to God and he will draw near are less common but not entirely absent. Recog-
to you” (James 4:8). For all the qualities God has nition of the Spirit as divine appears often in the
revealed of Himself He deserves glory and praise expression, Spirit of God (Rom 8:9 [Link].). The
(Rom 15:6, Acts 2:46). Holy Spirit has a prominent place in worship, be-
The supreme revelation of God is found in His ing the one who changes us into the likeness of
Son Christ Jesus. “The only Son, who is in the Christ (2 Cor 3:17-18). Through the gifts of the
bosom of the Father, he has made him known” Spirit He motivates much of the ministry of the
(John 1:18). “He is the image of the invisible God,” church (1 Cor 12 and 14). The Spirit is active in
“creator of all things” (Col 1:15, 16). As He is also our prayers, making them acceptable to God by
the sole means of salvation (Acts 4:12), He is the active intercession (Rom 8:26, 27).
object of both praise and worship because of His Based on these and numerous other ex-
character and our gratitude for His redemption. amples, we know that three persons are recog-
Christian worship therefore is Christocentric. The nized as deity in the Scriptures, therefore wor-
Apocalypse portrays an end to sin’s reign, in which ship is appropriate for all. While we cannot know
every creature falls in adoration before Christ, ac- the exact relationship among the divine persons,
claiming Him as sovereign above all things, wor- we know they function in perfect harmony and
shiping. can be thought of as a unity, one God. Worship
is appropriate for all, and all relate to us as wor-
Worship and the Trinity shippers.

Although the Scriptures contain few state- Divine and Human in Worship
ments directly about God in three persons, bibli-
cal descriptions of relationships among Father, Although study of the Scriptures presents wor-
Son and Holy Spirit are hardly intelligible without ship as theocentric, a human component is in-
recognizing it as fact. In John 17 we find Jesus volved as well. Recognition of God’s worth pro-
addressing His Father in heaven, establishing duces response within the worshipper, which is
clearly the distinction between them. No form of apparent in many Scripture passages. The ado-
modalism is compatible with it. Then we find them ration theme is especially prominent in the psalms,
speaking of the Spirit as a quite separate entity. for example, however they express as well the
most profound levels of personal human involve-
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 TOWARD AN ADVENTIST THEOLOGY OF WORSHIP

ment. Worship provides fellowship with God as well as

The discussion of spiritual gifts in 1 Corinthians other believers, meeting a basic human need. It
stresses human activities in response to worship sustains personal value and underscores respon-
of God. Chapter 14, particularly, as a discussion sibility. It widens perspective beyond narrow self
of activities in public worship services, makes the interest. It reminds us of our finite nature but
point that whatever occurs, all must lead to spiri- opens connection to the infinite God. It performs
tual growth of the worshipers themselves. If it a cleansing, redemptive ministry, for when we rise
does not edify the saints it is to be subordinated, from worship we go released from the guilt we
even gifts of the Spirit. brought before God. It educates us about what
Although order is a requirement for worship God is like. True worship edifies. It provides an
by early Christians (1 Cor 14:40), an element of understanding of our destiny in cosmic terms, es-
spontaneity is present. Eduard Schweizer argues pecially as worship incorporates the insights from
it is foreign to the New Testament to divide the the word of God. It integrates the loose elements
worshiping community into speaker and listener of life in this world. Affinity with the holy God in-
(Schweizer 1957, p 295). Perhaps the question spires integrity and obedience to God’s will. It
turns on to what degree we express division. Else- provokes us to do service to God—an outreach
where it is quite clear public worship features a toward others marked by zealous activity on be-
specific speaker and auditors. As James Moffatt half of His cause.
argues, worship is not to be turned into a discus- Due to an inadequate grasp of what worship
sion group (Moffatt 1938, p 23). offers the human before God, many Christians
The Scriptures describe worship at personal, fail to gain the benefits of genuine worship. This
communal, and national levels. Each has its ap- leads to tragic impoverishment of soul and a se-
propriate place. With the disappearance of the ries of false conceptions about worship and God
theocracy, however, the place of national worship Himself.
vanishes from the Christian era, although civil au- What elements are needed as a person comes
thorities continue to hold a legitimate function in before God? First, he must come in faith (Heb
the economy of God (Rom 13:1-5). 11:6ff). Worship brings a unity of heart and mind,
On this basis worship is personal and corpo- hence Paul emphasizes the importance of wor-
rate. Even in corporate worship the personal ele- shiping with the understanding, both in prayer and
ment remains. We note, for example, that al- in study of the word (1 Cor 14:15). Worship must
though the gifts of the Spirit are personal, they be internalized, spiritual. We worship in spirit and
are distributed through the congregation with the in truth, which extends beyond external ritual. Our
intent that the entire group of worshipers is edi- worship is “to the Lord” (Col 3:23), stretching be-
fied. The priesthood of every believer is a firmly yond space and time.
established biblical teaching (1 Pet 2:1-10), with Worship permits us to approach the God who
profound implications for the way Christian wor- is unapproachable except in Christ (1 Tim 6:17,
ship is conducted. All but lost in medieval times, Heb 4:16, James 4:8). Although based on a per-
this truth was recovered by 16th century reform- sonal relationship, we share our praise to God
ers. Its fuller implications were recognized by the (Acts 4:24, Eph 5:19). Worship is reverent, re-
radical reformers, who anticipated certain ele- peated, and accepting, not exclusive (James
ments of Adventist practice. 2:1ff).
The Enlightenment trend toward personaliza-
tion is reflected today in society’s tendency to over-
personalize faith. Personal faith, expressed in Catholic and Protestant Worship
personal worship has a long record in salvation
history, but through corporate worship the indi- Significant differences exist between worship
vidual presents himself to be merged into the body as practiced by Catholics, both western and Or-
of Christ. Worship fails to reach its objective in thodox, and Protestants. Catholic practice
willful, continued isolation from fellow believers. stresses objectivity. Worship is ad gloriam dei.
Christian worship is social as well as personal. With regard to its efficacy the presence of people
Although worship finds its focus in God, it is incidental. Properly performed by persons prop-
brings to the worshiper many immediate benefits. erly vested, it has self-verifying merit. It may be
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 TOWARD AN ADVENTIST THEOLOGY OF WORSHIP

and often is performed in a language unknown to ers. The washing of feet provides the ultimate in
attendees. participatory worship, to a level forfeited by those
In contrast, Protestants recognize also a sub- churches who have lost it.
jective quality. The major goal becomes to edify
the worshiper, to establish a link between the wor- The Corporate Worship Service
shiper and God. The test is intelligibility. Such
worship leads to self-analysis and a search for Although ultimately worship is personal, be-
inner peace. It also lends itself to kinds of abuse ing a recognition of the infinite merits of God, it is
that have characterized the past 50 years. to be expressed corporately. God has not only
The Reformation’s efforts to alter public wor- individual worshipers but also a worshiping
ship produced vigorous confrontation. Always lit- people—the body of Christ, the gathered believ-
urgy follows theology, hence the new understand- ers. This corporate service holds a high profile in
ing of salvation by faith (which is personal), re- both Old and New Testament times.
definition of the sacraments, especially the mass, Therefore for Adventists corporate worship in
from saving conveyor of grace to memorials of both concept and practice accepts and pursues
Christ’s saving act, the priesthood of every be- biblical norms. The New Testament in particular
liever, and personal interpretation of the Scrip- serves as guide.
tures, meant the public worship must change. But the New Testament church drew heavily
Populist resistance to change, a minimal grasp upon earlier Jewish worship. Scholars such as
of the theological issues, and the fact that liturgi- Roland de Vaux and A S Herbert have given in-
cal change was implemented by civil rulers—all tensive study to Hebrew worship, helping us to
conspired to create explosive conditions. In many see how early Christians both adopted and
instances the blending of church and state politi- adapted from earlier patterns.
cized worships, leading to conflict, and in some Remarkably, the Old Testament never de-
cases civil war. To the degree that church and scribes in detail a single act of worship. Partial
state continue to be interlocked, the problem re- reports occur, particularly of special occasions
mains. Secularism in the western world has di- such as at the dedication of the Solomonic temple
minished conflict as the large majority of the citi- (2 Chron 5-7). The regulations governing sacri-
zens have in effect abandoned the churches. fice appear in Leviticus 6 and 7.
Nowhere is the difference more clear between Prior to the exile the Bible reports a struggle
Catholic and Protestant worship than in the sup- over who should be worshiped: which God or
per. Protestants return the service to worshiping gods? Equally problematic was the struggle
community, truly participatory, not simply recipi- against syncretism, especially in the northern king-
ents of the bread and wine. The medieval altar is dom.
replaced with the table. No longer is the worship A century ago Hermann Gunkel destroyed the
leader acting on behalf of the celebrants, but prevailing idea that the psalms are a miscellany
among them. Sacerdotalism and sacramentalism of devotions, showing that many served specific
disappear. purposes. As the most significant liturgical book
Of all Protestants, Adventists have theologi- of the Old Testament the psalter deserves atten-
cal understandings that require a participative sup- tion. Far from imposing a rigid framework, it en-
per. Our goal of restoring early Christian prac- compasses a wide range of experience. Its hymns
tice, including the sabbath and the other elements about events in sacred history, calls to worship,
of the apostolic faith, along with the priesthood of thanksgivings, and royal psalms address many
every believer, means participation of every be- elements of life.
liever. Our recognition that a single high priest The place of music in worship, known from
now serves on our behalf in the heavenly sanctu- long before, is expanded in the psalms. Theo-
ary—Jesus Christ—destroys earthly logically, the psalms introduce for the first time an
sacerdotalism. Every believer has direct access eschatalogical theme into worship. Not only is
to Christ, and an intimacy with God that displaces Yahweh the God of past deliverances, He con-
any earthly mediator. Worship is direct, unmedi- trols the future as well. The psalms take on spe-
ated. Theology determines liturgy: therefore for cial meaning as the book most often quoted by
us the supper can only be one open to all believ-
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 TOWARD AN ADVENTIST THEOLOGY OF WORSHIP

Jesus. The same is true of the New Testament which was merged with the Upper Room experi-
writers. ence. The synagogue service was held weekly,
With Ezra’s reorganization following the ex- on the sabbath, consisting of Scripture reading,
ile, the center of worship became less on sacri- preaching, prayer, and singing. To this was added
fice and more the study of the Scriptures, particu- specifically the supper, a special memorial com-
larly Torah. In this period the synagogue ap- munion with the Messiah.
peared, providing a weekly localized worship oc- As with Hebrew, the Greek used by early Chris-
casion in each community, its focus on Torah. This tians lacked an exact equivalent to our term, wor-
development helped counter the excessive for- ship. Several words contribute, one being latreia
mality, ritualism, and syncretistic tendencies so and its derivatives, all associated with the idea of
opposed by the prophets prior to the exile. service. Its form latreuo means to serve voluntar-
No exact Hebrew word is equivalent to our ily with no thought of reward (Phil 3:3). Under
term, worship, but the concept is carried by de- influence of these words we speak today of wor-
scriptions of activities. The Hebrew noun, cabad, ship “services.”
to serve, carries connotations of “to adore” as well. Leitourgia, a source of our word “liturgy,”
Hence in the second commandment we are told meant in Athens a public service or program
not to reproduce the likeness of anything in our staged by a private citizen at his own expense.
environment. To what purpose? For worship. We are told Christ serves as “a minister (leitourgia)
God forbids us to bow down to them or to serve in the sanctuary” on our behalf (Heb 8:2). Here
them, an obvious reference to worship. The other its sacrificial connotations are clear, something
expression, to bow down, is based on the He- rare in the New Testament.
brew shacah, to bow, which with its derivative A different Greek word, proskuneo, comes
histahawa, to prostrate oneself, bow, or bend low, nearer to the meaning of our modern word, wor-
appears more than 170 times in the Old Testa- ship. Literally meaning “to kiss the hand” [of a
ment. The parallel Aramaic sgd appears 12 times superior to one’s self], it conveys the idea of pros-
in Daniel. The Hebrews are expressly warned tration or homage, bending the knee. Rare ex-
against showing such reverence to other gods cept in the gospels and Revelation, it is the near-
(Deut 5:9, 20:5, Ex 23:24, [Link].). The fundamen- est parallel to the Hebrew shacah. Its use in the
tal concept is humility before one’s superior. New Testament represents a public act in re-
Jesus was a participant in both the temple and sponse to an inward motive.
synagogue format of worship. He was dedicated As noted earlier, in the New Testament the
at the temple, inducted there at 12 years of age, concept of worship as service is expanded to in-
and in His ministries in Judaea often taught in the clude the whole of life. Paul urges the Romans
temple precincts. Generally He attended the fes- to “present your bodies as a living sacrifice, holy,
tivals of the Jews. However we find Him going on acceptable unto God, which is your spiritual wor-
Sabbaths to worship in the synagogues, “as his ship” (Rom 12:1). Worship becomes more than a
custom was” (Lu 4:16). public formal matter, but an integral element of
Early Christians continued to worship in the every act and thought. The Christian presents
Jewish environment and were regarded as a sect his entire self, physical body included, as adora-
of Judaism, the Nazarene sect (Acts 24:5). After tion. Here we find one of the major theological
Christ’s ascension they continued at the temple foundations of healthful living, which is an impor-
(Acts 2:46, compare Lu 24:52, 53, Acts 3:1), how- tant part of Seventh-day Adventist message.
ever with addition of a Christian distinctive, break- If worship is service voluntarily presented to
ing bread (Acts 2:42, 46). They continued their God in gratitude, it is service that marks a dis-
work as well among convert Gentiles and God- ciple. He or she then serves God, a frequent bib-
fearers (Acts 10:22, 13:16). lical theme. Jesus’ response to Satan’s tempta-
With roots in Hebrew worship, Christians fol- tion came in the form of a quotation from
lowed its basic pattern with Jesus being, however, Deuteronomy 6:13, “worship the Lord your God,
the fulfillment of the sacrificial temple system. and him only shall you serve” (Lu 4:8). Serving
Quite clearly the synagogue provided the model God becomes worshiping Him.

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Early Christian worship included benedictions

The Worship Service in the New Testament and doxologies that appear to be stereotyped (Gal
6:18, Phil 4:23, 2 Cor 13:13), and use of the amen
Early Christian worship consisted of six ele- (1 Cor 14:16).
ments: Scripture, preaching, prayer, singing, the The fullest early post-apostolic description of
supper, and the bringing of gifts (Acts 2:42, 46, a Christian worship service comes from the Chris-
20:7, 1 Cor 16:1-3). Whether we have sufficient tian apologist, Justin, who evidently reports wor-
information to reconstruct an exact order of ser- ship as practiced in Rome (c. A.D. 150).
vice seems doubtful, although considerable data ‘On the day called after the sun a meeting
exists. It is unlikely a fixed cycle of Scripture read- of all who live in cities or in the country takes
ings was followed everywhere, although syna- place at a common spot and the Memoirs of
the Apostles or the writings of the Prophets
gogue patterns provided one if desired. We know
are read as long as time allows. When the
the writings of the apostles were read as well as reader is finished the leader delivers an ad-
the Hebrew Scriptures. dress through which he exhorts and requires
Preaching themes were focused on salvation, them to follow noble teachings and examples.
especially based on passages drawn from Old Then we all rise and send heavenwards
Testament prophecies, coupled with extensive tes- prayers. And, as said before, as soon as we
timonies about Christ. Prayers appear to be free are finished praying, bread and wine mixed
rather than formalized, although the early post- with water are laid down and the leader too
apostolic Didache reports formal repetition of the prays and gives thanks, as powerfully as he
can, and the people join in, in saying the
Lord’s prayer and doxology. (Didache 10.6, 8).
“Amen”; and now comes the distribution to
The Aramaic expression abba, father, seems each and the common meal on the gifts that
to have had a liturgical use (Gal 4:6, Rom 8:15). have been brought and to those who are not
As noted earlier, Maranatha, come Lord Jesus, present it is sent by the hands of the deacons.
closes the first Corinthian letter (1 Cor 16:22) and . . .’ (Justin, 1 Apology, chap 67).
appears in the Greek as an imperative to close
the Apocalypse (Rev 22:20). The Aramaic form All New Testament reports as well as those of
appears at the close of the meal in the Didache Pliny and Justin indicate a free form service, al-
(Didache 10.6). though with no reticence about including certain
After His resurrection most of Christ’s appear- stereotyped components. This is significant to-
ances occurred at meals. These were occasions day because of our commitment to follow New
of intimacy and pleasure, not sacrifice (Acts Testament norms is basic to the Adventist wor-
10:40). Jesus ate with His disciples, literally “took ship service. Throughout the world, across hun-
salt with them” (Acts 10:4). In joining their meals dreds of culture groups, Adventist worship relates
Jesus celebrated the resurrection and their future faithfully to the biblical example, recognizing that
that anticipates eating together in the kingdom. the early church reports impose no fixed order of
Paul ties it to the Last Supper (1 Cor 11:26). The service.
synoptic gospels echo, “till he comes,” always The story of how the simplicity of early Chris-
noting the eschatological element. To the repen- tianity was lost, tied to theological developments
tant Laodicean Jesus promises, “I will come in to that ended in monarchial episcopacy and
him and eat with him, and he with me” (Rev 3:20). sacramentalism, is familiar. Its end product was
New Testament records speak of music in the medieval form of Christianity, both East and
worship: psalms, hymns, and spiritual songs (1 West, which in doctrine and practice departed
Cor 14:26, Col 3:16, Eph 5:19). Especially in Rev- widely from original faith and practice.
elation, music figures strongly in the heavenly The supper remains important today, but does
courts (Rev 5:9, 5:12, 12:10-12, 19:1-2, 19:6). The not overshadow the other legitimate components.
report of Christians at worship in the letter of Pliny Its name, eucharist (Gr. eucharisteo) bears the
the younger (AD 62-114), tells us of antiphonal meaning of thanks or praise. Rather than serv-
singing “to Christ as to a god,” accompanied by ing as a melancholy remembrance of Christ’s
other innocent practice such as pledges to live death, it incorporates as well the joy of resurrec-
good law-abiding lives. (Pliny to Trajan, Letter 96) tion and His coming kingdom. Therefore the idea

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 TOWARD AN ADVENTIST THEOLOGY OF WORSHIP

of thanks or praise is entirely appropriate. Wor- world. Worship can receive its focus at any of three
ship inspired by the Spirit leads to Christ’s glorifi- levels: theology, ethics, and aesthetics. While all
cation and praise (Eph 5:19, 20, Col 3:16). have virtues, it is important that biblical theology
Above all other New Testament books wor- hold primacy. All religions share common ethical
ship assumes special importance in the Apoca- and aesthetic features, but in biblical theology
lypse. Scenes of the heavenly throne appear Christianity receives its unique quality. Excess fo-
especially in chapters 4 and 5. Repeatedly the cus on ethics leads to either a legal works-program
narration describes choruses of praise as God or a philosophical orientation. Ancient Stoicism’s
intervenes to deliver His people from great peril. ethical similarities with Christian faith for a time
A crisis over worship will precipitate the final threatened the church with a redefinition of its mis-
conflict of the ages, recorded in chapters 12 and sion that would have destroyed it.
13, where God’s remnant people confront a choice Much contemporary activity functioning under
of whom they will worship, seen in the sense of the name of worship has reduced the character
final loyalty and obedience. The worship at stake of Christian worship to a pursuit of beauty. In the
is commitment of the whole life, now brought to developing apostasy of the fourth and fifth centu-
crisis and faced with the beast’s mark. Those loyal ries, at the very time when genuine worship was
to Christ are miraculously delivered by Christ’s in- in decline, churches became repositories of mas-
tervention. terly artistic works of many kinds. Blended with
Adventists find in the three angels’ messages solemn liturgical rituals, worship lost the sponta-
of Revelation 14:6-12 our special assignment. All neous character it had in apostolic times. We must
the world is to hear the messages, which begin take care that neither ethics nor the pursuit of
with a call to worship God as Creator in the light beauty, legitimate as both are in their place, over-
of the arrival of His judgment. The appeal is for whelms the theological fact of the human in the
the original reason: He is creator. The second presence of the infinite God.
warns against compromise with apostate religion, Much Contemporary Christianity is now in vio-
the third a solemn warning that the forces of evil lation of at least one of the three guidelines men-
are now to be destroyed. In the midst of the tu- tioned previously. The result is weakening of the
mult, John sees God’s faithful people who, against Christian church and witness and an effort to re-
all pressures remain steadfast to God, having the capture favor by pragmatic innovations in worship
“commandments of God and the faith of Jesus” and doctrine.
(Rev 14:12). During the 1960s and 1970s many western
Revelation closes the story of sin and redemp- churches experimented with what is called liturgi-
tion with a mighty shout of praise to the trium- cal renewal. Following theories current in the so-
phant Jesus coming in glory (Rev 19). In the end cial sciences, public relations, and marketing, they
it is the conquering Christ who receives all wor- attempted to apply principles common in com-
ship and praise. merce to religion. The effect was important in
many Protestant churches, generating new for-
Worship Today mats in worship. The charismatic movement
swept through many western churches, both Prot-
Many of the forces that transformed early estant and Catholic. Liturgical renewal influenced
Christian worship into its medieval expression con- Vatican Council II to introduce certain new prac-
tinue to influence us today. If we are committed tices into Roman Catholic churches that continue
to 3 basic principles: (1) Worship is theocentric, to provoke controversy.
the adoration of God, (2) Worship must concur While other churches were experiencing fer-
with sound theology, and (3) Worship must be pat- ment, at the time there was minimal effect on
terned on biblical norms, we have reliable guide- Adventist churches. Recently, however, the new
lines. Equivocation on any of these foundation approach has influenced certain Adventist
principles introduces serious problems. churches on several continents. What distin-
Superficial thought about the meaning of wor- guishes the Adventist form of renewal is that for
ship leaves us vulnerable to a series of difficul- the first time contemporary social theory provides
ties now plaguing the church in some parts of the norms for Adventist worship. The most controver-

9
 TOWARD AN ADVENTIST THEOLOGY OF WORSHIP

sial form is a phenomenon called the “celebration” Adventist circles its announced objective is to at-
form of worship, introduced in its fullest form in a tract secularized persons disillusioned by dull tra-
few churches only but with isolated elements used ditional worship, especially those from Adventist
more broadly. backgrounds who no longer practice the faith. The
Although it would be inaccurate to describe prevailing theological theme is acceptance. Crit-
celebration worship as charismatic, certain simi- ics argue that for celebrationists acceptance
larities exist. The format has developed in North means an inadequate view of sin and conversion.
America in certain churches designated evangel- One effect of celebration worship has been to
ical, in a special American use of the word. place strain on the unity of the church.
Evangelicals defend elements of conservative the- In brief, four basic worship types appear
ology but some of them cultivate an entrepreneur- among Christians: (1) Liturgical, focused around
ial spirit expressed in religious format. Principles the sacraments, (2) Semi-Liturgical, giving in-
of business management and marketing are ap- creased attention to the word and music, (3) Free
plied to create a broad-spectrum service organi- worship, in which preaching is central and prayers
zation designed to appeal to many groups in so- extemporaneous, and (4) Contemporary, where
ciety. The focus is pragmatic, applying methods experimental approaches to worship seek to cap-
advanced by psychologists, sociologists, econo- ture the modern mind, discarding serious efforts
mists, and modern organizational skill theory to to reproduce early Christian practice.
produce an end result. Religion is treated as a What then, is unique to Adventist worship?
marketed product. Celebration churches outside In general, Adventists share the theological per-
Adventist circles may be charismatic or non-char- spective of the Reformation, especially if the radi-
ismatic. cal reformers are included. For us worship is pro-
The goal is to meet the needs of participants foundly God-centered. Its corporate services are
within what is termed a managed Christian envi- to be orderly, but no exact order of service is re-
ronment. Its spirit is counterculture and vigorously quired. Biblical norms are accepted as guides in
individualistic. Certain elements resemble the worship.
spontaneous quality of early Christianity, but Because of the Christocentric quality of our
celebrationism follows contemporary norms. In faith, the gospel is inseparable from worship, for
worship is spontaneous response not only to a
sense of God’s infinite character, but also the gravity of our lostness and what He has done to redeem us.
Adventist eschatology includes within our theology of worship a special connection to present-day
events. Our recognition of the three angels’ messages as our major focus and our understanding that
the final crisis to over the question of worship in its sense of final loyalty, both of which combine to bring
worship to the forefront. A firmly Adventist theology of worship is possible and is in development, but
much remains to be done.

SELECTED BIBLIOGRAPHY OF SOURCES

Allmen, Jean Jacques. Worship: Its Theology and Practice. Oxford, 1965.

Brunner, Peter. Worship in the Name of Jesus, translated by M H Bertram. St Louis, 1968.

Cullmann, Oscar. Early Christian Worship. Philadelphia: Westminster, 1953.

Dobbins, Gaines S. The Church at Worship. Nashville: Broadman, 1962.

Ellul, Jacques. The Subversion of Christianity, translated by Geoffrey W Bromily. Grand Rapids: Eerdmans, 1986.

Holmes, C Raymond. Sing a New Song. Berrien Springs, Michigan: Andrews University Press, 1983.

Hoon, Paul. The Integrity of Worship. Nashville: Abingdon, 1971. Lake, Kirsopp and Jackson. The Beginnings of Christian
ity. London, 1920.

Martin, Ralph P. Worship in the Early Church. Grand Rapids: Eerdmans, 1964.

Olsen, V Norskov. Myth and Truth About Church, Priesthood, and Ordination. Riverside, California: Loma Linda University
Press, 1990.

Paquier, Richard. Dynamics of Worship. Philadelphia: Fortress,10

1967.

Pease, Norval F. And Worship Him. Nashville: Southern Publishing Association, 1967.