1. What is worship?

An Overview of Worship in the Southern

Baptist Convention
by H. Stephen Shoemaker | Apr 11, 2013 | Tags: Baptist, preaching, singing, prayer

 Content

The traditional hallmarks of Baptist worship have been the centrality of preaching, fervent singing,
and extemporaneous prayer. Worship renewal in the Southern Baptist Convention is moving in
divergent directions. Those influenced by the more formal British tradition seek renewal along the
lines of the ecumenical consensus. Those more influenced by the revivalist tradition draw on the
praise-and-worship style and the church growth movement.
Because of its congregational polity and the wide diversity in the social status of its membership,
Southern Baptist worship today takes place in a wide variety of styles. As one Baptist pastor put it,
“Some burn incense, others bay at the moon.”
However most Baptist churches contain architectural clues that mark common characteristics in
worship. The central pulpit predominates; Baptist worship has been characterized by the centrality
of preaching. A prominent baptistry built into the wall behind the pulpit just above where the altar
stands in many other communions is used in Baptists’ most distinctive worship rite—believer’s
baptism by immersion. The placement of the Communion Table is in front of and below the pulpit.
A prominent choir loft behind the pulpit and in front of the baptistry is a sign of the importance of
music. The pews have no kneeling benches indicating that worship is more horizontal (with other
believers) than vertical (a private worship of God). A scarcity, if not absence, of symbol in reaction
against the heavy use of symbolism by Catholics and Anglicans is evidence that the ear is the most
important organ in Baptist worship (the sanctuary is an auditorium).
Baptist worship began in the Puritan movement in England during the seventeenth century that
sought to reform the Anglican Book of Common Prayer according to the “pure” Word of God. The
earliest Baptist worship was held in homes and consisted of prayers, singing, and multiple sermons
(by minister and lay people). There was no worship book. Worship was free, led by the Spirit. As
Baptist worship developed its own standard form, these distinctives were maintained: the use of
spontaneous and extemporaneous prayer (as opposed to set prayers), the centrality of preaching
(as opposed to short homilies), and fervent hymn singing.
The Charleston and Shady Creek influences are the key influences shaping Southern Baptist
worship. The Charleston tradition, closely tied to Baptists’ British roots, had a set order of worship.
The preachers, usually highly educated, sought to combine learning and piety. Services combined
orderliness and stateliness with evangelical warmth. The primary thrust of worship was vertical—
toward God.
The Sandy Creek tradition began in the revival fires of the eighteenth-century American frontier.
Informality, fiery preaching, spontaneous amens and shouts, gospel music, extemporaneous
prayers, and personal testimonies marked revivalistic worship. It was more emotional than
intellectual. Its thrust was more horizontal—toward a communal experience—than vertical. Its
focus was more subjective than objective, stressing the faith and feeling of the worshiper more
than God’s nature and activity. The main goal of worship was the conversion and transformation of
the worshiper.
Southern Baptist worship today bears the influence of both traditions. Charleston influence can be
seen in the set order of worship, formality and dignity, hymns focusing on God, and sermons
characterized by learning and piety, head and heart. Sandy Creek influence manifests itself in
gospel hymns and songs focusing on the spiritual state of the worshiper, extemporaneous prayers,
folksy informality, and fiery evangelistic sermons that leave ample room, even if carefully
prepared, for spontaneous improvisation prompted by the Holy Spirit.
A typical (if there is such a thing) Southern Baptist worship service in the mid/late twentieth
century would look like this:
Prelude
Call to Worship (choral or spoken)
Hymn of Praise
Invocation
Welcome and Announcements
Scripture
Pastoral Prayer
Offering
Anthem or Solo (instrumental or vocal)
Sermon
Hymn of Invitation
Presentation of “Decisions”
Benediction
Postlude
The last ten years have seen two major developments in Southern Baptist worship. The first
movement, found mostly in Charleston-tradition churches, has begun to draw upon the worship
tradition of the larger ecumenical church. The congregations in this movement celebrate the major
seasons of the Christian year (Advent, Lent, Easter, Pentecost). They make considerable use of
symbols and other visual enhancements in worship such as banner art and sacred dance, celebrate
Communion more often, and often include two Scripture readings. While the sermon is still central
in these congregations, other features of worship take on an inherent importance rather than being
simply “preliminaries” ancillary to the sermon.
The second movement is found mostly in conservative churches of the Sandy Creek tradition. It
has been influenced by televised religion, the praise-and-worship movement, and the church
growth movement. Worship is comprised of the song service, which includes the singing of many
choruses and gospel songs as well as solo performances, and the preaching service, which includes
the sermon and the invitation. Overhead projectors and other visual media are used to project
song texts and sermon outlines. Hymn books are little used; set liturgy is nonexistent. The worship
is performance and entertainment oriented, the solo and sermon being the main attractions. This
movement seeks to make worship “user-friendly”—accessible and enjoyable to anyone who comes
regardless of religious background. Denominational distinctiveness is minimized.
Both movements are considered “renewal” movements by their practitioners. Both are a response
to a changing American religious culture where denominational lines are being blurred by social
mobility. Both are trying to breathe new life into Baptist forms, some of which are becoming as
ritualized as the Anglican worship that Baptists first sought to reform.
The ecumenically influenced movement responds by becoming ecumenical or multi-
denominational. It also entails a recovery of the historic roots of Christian worship in the New
Testament and early church period. Its weakness is a tendency toward aestheticism and
theological obscurantism.
The praise and evangelism movement responds by becoming post-, non-, or anti-denominational. It
is fueled by intense desire to reach the unchurched and those disaffected by mainstream religion.
Its adherents try to eliminate the “strangeness” of liturgy that becomes a barrier to the visitor and
seeker. Its weaknesses are a proneness to reduce worship to entertainment and accommodate
worship to the whims of American consumer culture. Worship then becomes a blend of Christianity,
patriotism, self-help psychology, and self-help and feel-good religion.
Possibilities for furthering worship renewal in Southern Baptist congregations include the following:
Increasing emphasis on the Table.
Greater attention to baptism. As primary as believer’s baptism by immersion is to Baptists, it is
woefully neglected as a central dramatic act of worship. There are few baptism hymns and little
baptismal theology.
Greater use of Scripture; often one short reading connected to the sermon is all worshipers hear.
Creative interaction with worship renewal going on in other denominations.
A refocusing on God as the first audience of worship and worship as a dialogue with and offering to
God.
Continued exploration of the ever-important dialectic in worship between liturgy and liberty, order
and ardor, set form and spiritual freedom.
The traditional hallmarks of Baptist worship have been the centrality of preaching, fervent singing,
and extemporaneous prayer. Worship renewal in the Southern Baptist Convention is moving in
divergent directions. Those influenced by the more formal British tradition seek renewal along the
lines of the ecumenical consensus. Those more influenced by the revivalist tradition draw on the
praise-and-worship style and the church growth movement.

Because of its congregational polity and the wide diversity in the social status of its membership,
Southern Baptist worship today takes place in a wide variety of styles. As one Baptist pastor put it,
“Some burn incense, others bay at the moon.”

However most Baptist churches contain architectural clues that mark common characteristics in
worship. The central pulpit predominates; Baptist worship has been characterized by the centrality
of preaching. A prominent baptistry built into the wall behind the pulpit just above where the altar
stands in many other communions is used in Baptists’ most distinctive worship rite—believer’s
baptism by immersion. The placement of the Communion Table is in front of and below the pulpit.
A prominent choir loft behind the pulpit and in front of the baptistry is a sign of the importance of
music. The pews have no kneeling benches indicating that worship is more horizontal (with other
believers) than vertical (a private worship of God). A scarcity, if not absence, of symbol in reaction
against the heavy use of symbolism by Catholics and Anglicans is evidence that the ear is the most
important organ in Baptist worship (the sanctuary is an auditorium).

Baptist worship began in the Puritan movement in England during the seventeenth century that
sought to reform the Anglican Book of Common Prayer according to the “pure” Word of God. The
earliest Baptist worship was held in homes and consisted of prayers, singing, and multiple sermons
(by minister and lay people). There was no worship book. Worship was free, led by the Spirit. As
Baptist worship developed its own standard form, these distinctives were maintained: the use of
spontaneous and extemporaneous prayer (as opposed to set prayers), the centrality of preaching
(as opposed to short homilies), and fervent hymn singing.

The Charleston and Shady Creek influences are the key influences shaping Southern Baptist
worship. The Charleston tradition, closely tied to Baptists’ British roots, had a set order of worship.
The preachers, usually highly educated, sought to combine learning and piety. Services combined
orderliness and stateliness with evangelical warmth. The primary thrust of worship was vertical—
toward God.

The Sandy Creek tradition began in the revival fires of the eighteenth-century American frontier.
Informality, fiery preaching, spontaneous amens and shouts, gospel music, extemporaneous
prayers, and personal testimonies marked revivalistic worship. It was more emotional than
intellectual. Its thrust was more horizontal—toward a communal experience—than vertical. Its
focus was more subjective than objective, stressing the faith and feeling of the worshiper more
than God’s nature and activity. The main goal of worship was the conversion and transformation of
the worshiper.

Southern Baptist worship today bears the influence of both traditions. Charleston influence can be
seen in the set order of worship, formality and dignity, hymns focusing on God, and sermons
characterized by learning and piety, head and heart. Sandy Creek influence manifests itself in
gospel hymns and songs focusing on the spiritual state of the worshiper, extemporaneous prayers,
folksy informality, and fiery evangelistic sermons that leave ample room, even if carefully
prepared, for spontaneous improvisation prompted by the Holy Spirit.

A typical (if there is such a thing) Southern Baptist worship service in the mid/late twentieth
century would look like this:

 Prelude
 Call to Worship (choral or spoken)
 Hymn of Praise
 Invocation
 Welcome and Announcements
 Scripture
 Pastoral Prayer
 Offering
 Anthem or Solo (instrumental or vocal)
 Sermon
 Hymn of Invitation
 Presentation of “Decisions”
 Benediction
 Postlude
The last ten years have seen two major developments in Southern Baptist worship. The first
movement, found mostly in Charleston-tradition churches, has begun to draw upon the worship
tradition of the larger ecumenical church. The congregations in this movement celebrate the major
seasons of the Christian year (Advent, Lent, Easter, Pentecost). They make considerable use of
symbols and other visual enhancements in worship such as banner art and sacred dance, celebrate
Communion more often, and often include two Scripture readings. While the sermon is still central
in these congregations, other features of worship take on an inherent importance rather than being
simply “preliminaries” ancillary to the sermon.

The second movement is found mostly in conservative churches of the Sandy Creek tradition. It
has been influenced by televised religion, the praise-and-worship movement, and the church
growth movement. Worship is comprised of the song service, which includes the singing of many
choruses and gospel songs as well as solo performances, and the preaching service, which includes
the sermon and the invitation. Overhead projectors and other visual media are used to project
song texts and sermon outlines. Hymn books are little used; set liturgy is nonexistent. The worship
is performance and entertainment oriented, the solo and sermon being the main attractions. This
movement seeks to make worship “user-friendly”—accessible and enjoyable to anyone who comes
regardless of religious background. Denominational distinctiveness is minimized.

Both movements are considered “renewal” movements by their practitioners. Both are a response
to a changing American religious culture where denominational lines are being blurred by social
mobility. Both are trying to breathe new life into Baptist forms, some of which are becoming as
ritualized as the Anglican worship that Baptists first sought to reform.

The ecumenically influenced movement responds by becoming ecumenical or multi-

denominational. It also entails a recovery of the historic roots of Christian worship in the New
Testament and early church period. Its weakness is a tendency toward aestheticism and
theological obscurantism.

The praise and evangelism movement responds by becoming post-, non-, or anti-denominational. It
is fueled by intense desire to reach the unchurched and those disaffected by mainstream religion.
Its adherents try to eliminate the “strangeness” of liturgy that becomes a barrier to the visitor and
seeker. Its weaknesses are a proneness to reduce worship to entertainment and accommodate
worship to the whims of American consumer culture. Worship then becomes a blend of Christianity,
patriotism, self-help psychology, and self-help and feel-good religion.

Possibilities for furthering worship renewal in Southern Baptist congregations include the following:

 Increasing emphasis on the Table.

 Greater attention to baptism. As primary as believer’s baptism by immersion is to
Baptists, it is woefully neglected as a central dramatic act of worship. There are few
baptism hymns and little baptismal theology.
 Greater use of Scripture; often one short reading connected to the sermon is all
worshipers hear.
 Creative interaction with worship renewal going on in other denominations.
 A refocusing on God as the first audience of worship and worship as a dialogue with
and offering to God.
 Continued exploration of the ever-important dialectic in worship between liturgy and
liberty, order and ardor, set form and spiritual freedom.
2. Do’s and Don’ts in Worship
Do’s and Don’ts of Praise and
Worship by Philip Renner
October 15, 2014/

Do’s and Don’ts of Praise and

Worship – Part 2
by Philip Renner

Worship leader, award-winning recording artist, songwriter, and

producer, Philip Renner became involved full time in worship
ministry at the age of 15. Today, alongside his wife Ella, Philip
serves as youth minister for the Moscow Good News Church,
founded and pastored by his parents Rick and Denise Renner.
Together Philip and Ella are passionate about seeing people connect
with their purpose in Christ and developing a real relationship with
God. The couple resides in Moscow, Russia, with their young
daughter Emilia.

Click here to enjoy one of Phillip’s music videos.

Click here to read Phillip’s expanded bio.

In Part One of this article, I

shared about the value as a worship leader of maintaining a
steadfast walk with God personally, of understanding the role of
praise and worship, and of valuing his or her unique assignment as a
worship leader or music minister. Praise and worship is a
supernatural experience; it’s not entertainment or even art. And to
assist others in that experience — to create an atmosphere where
the Spirit of God can move among the people and do a work in their
hearts — requires diligence and commitment, not just “showing up”
each week to minister! In other words, leading worship is something
you do on purpose and with purpose.
This month, I’m sharing more “do’s and don’ts” principles of
leadership in the area of music ministry that I pray will enrich you
and the people you lead and minister to in worship.
1. In your prayer time, ask God what He wants to say during
the worship.

When choosing songs, resist the temptation to select songs just

based on their sound — whether they’re energetic or mellow.
Instead, ask God to give you a vision for what He wants to do in the
worship service. Write it down and prepare for it just as seriously as
you would if you were preaching the sermon. Lead every worship
service as if it’s the greatest opportunity of your life!

Similar to preaching or teaching a message, there’s so much more

to leading worship than just standing on the platform leading the
congregation and a team of musicians. One thing I continually
remind myself of as a worship leader is that I’m first singing to Jesus
Christ, not to people. So as I prepare and practice, I do that “behind-
the-scenes” part of it unto the Lord as well (see Colossians 3:23).
2. Use the Scriptures during worship.

The Bible is the foundation of our faith and should therefore not be
neglected during worship. One great way to use the Scripture is at
the beginning of the praise and worship segment to bring a word of
encouragement to people. In doing this, you’re directing people’s
attention to God and His Word. Their minds may be burdened and
full of anxiety and care, but as they begin to look at Jesus, their
focus is changed, and it’s easier to lead them into the presence of
God in worship.

You can use the Bible to amplify the point or message of the song.
Reading from God’s Word brings unity to the worship portion of the
service. Even if people don’t know the particular song you’re
singing, they can always relate to and connect with the Word of
God.

3. Lead the people in worship.

When people come to church, they have a lot of things on their

minds: paying bills, obtaining their basic needs, mending
relationships, etc. For many, worshiping God is the furthest thing
from their mind. The job of a worship leader is to exhort and
encourage people to turn their attention toward God where it needs
to be — to bring honor to Him to whom honor is due and to prepare
the way for Him to move in and on the behalf of people as He
desires.

It’s okay to give direct, simple suggestions, such as, “Let’s raise our
hands,” or, “Let’s close our eyes and concentrate on Christ and His
cross,” or, “Let’s sing in other tongues.” No matter how great the
worship is, people will not always do all of these things
automatically. They need to be led.

4. Choose songs that are easy to sing.

Loud music, guitar riffs, and creative arrangements can be great,
but if the music is too loud or there’s been too much arrangement
that you can no longer focus on the words, the song becomes
distracting. You simply can’t lead people into the presence of God if
they can’t sing the songs. Therefore, the melody should be easy to
sing — easy enough for everyone to participate in, not just those
with an ear for music.

Even secular songs that hit the top of the charts are usually those
that have an easy melody and are easy to sing. One simple rule is
that if it takes the worship team an entire week to learn the words
and music to a new song, the people in the congregation probably
won’t pick it up in three to five minutes! Simply put, praise and
worship should be sweet and simple. In this sense, “less is more.”
And think about it: Songs with few words that are easy to sing can
live for generations. So having easy melodies with as few words as
possible should be what we strive for as we choose and write our
worship music.

One ingredient found in songs that are easy to sing is a key that’s
appropriate for a majority of the congregation — not too high or too
low. As a worship leader, I don’t choose the key for myself —
instead, I choose it for the people I’ll be ministering to and leading
into worship and also for the back-vocals section of the band or
choir.

A worship leader obviously must possess vocal talent, yet as he or

she leads worship, it’s not about impressing the congregation with
that talent. In fact, if the worship leader is the only person who can
sing the songs at the right tempo and key, what was intended as a
ministry to lead others into God’s presence becomes nothing more
than a concert!

5. Honor the Holy Spirit and the pastor.

The worship leader has a lot on his plate. He must follow what God
wants to do, honor the leadership of the pastor, and lead the
musicians as well as the congregation in worship. There have been
times when I’ve concentrated so completely on God that I actually
missed out fulfilling all of my responsibilities as a leader. I’m a
creative person, so sometimes I’m in the clouds! I lead worship in
the youth services in our church as well as in one of the adult
services in which my dad ministers. Once, I was leading worship for
my dad, and I had my eyes closed — just worshipping God — while
Dad waited about ten minutes for me to “wake up” so he could take
the pulpit and preach!

As I said in Part One [LINK]of this article, a worship leader must

have a well-developed personal life of worship. However, when he’s
leading worship, he must constantly be aware of what’s happening
around him. That means he should never close his eyes for long
periods of time in public worship. It’s possible to get so caught up in
worshiping God that you become unaware of your surroundings and
miss your cues from the pastor and others who are involved in the
service.

When my dad had to wait on me for such a long time before he

could take the pulpit, it wasn’t that my heart wasn’t right. I was
sincerely worshiping God, but I wasn’t thinking about the worship I
had been called on to lead. I was in my own world, so to speak, until
Dad finally walked over, put his arms around me and whispered,
“I’ve been waiting about ten minutes. Are you going to let me
preach today?” I knew I had made a mistake, but being the
wonderful father he is, Dad smoothed it all out by thanking me for
leading worship and for my heart of worship before God.

I have a great father, who taught me how to honor the Holy Spirit as
well as the pastor. The Bible teaches that we are to honor those who
are in authority over us (see Hebrews 13:17). So if Dad — or any
pastor I’m leading worship for — tells me not to sing a specific song,
I won’t sing it, even if I like the song and want to sing it. I choose to
submit to the authority given to the man or woman of God in charge
of the service.

Unfortunately, churches often split because the pastor and the

worship leader see things so differently. For example, a worship
leader might think a particular song is anointed, but the pastor
doesn’t like the song. Maybe the song is too hard to sing or it
doesn’t follow the direction for the service — or for the church —
that the pastor desires. Yes, the song may be anointed, but if the
worship leader goes against the wishes of the pastor and sings it
anyway, it will no longer be anointed because it is sung in an act of
rebellion.

One of the issues that all musicians must deal with is pride. Satan, a
God-gifted musician himself, was kicked out of Heaven because he
thought he could be greater than God. The root of sin is pride. And
the attitude that says, I know better than you is rebellion. The Bible
is crystal clear when it comes to this subject. We are to humble
ourselves before God, and in due to time, He will lift us up
(see James 4:10). If we stick with the way God has set up the
principle of submission and authority, we will always end up on the
top. We must honor God, and we must honor our pastor and the
authority figures in our lives. This kind of attitude positions us for
favor and promotion. As we humble ourselves under God — and
under the authority figures in our lives — He will lift us up.
6. Don’t allow obstacles to remain.
There are many obstacles that can hinder our progress, but the
biggest one we must deal with is sin.

Sin is a blockade Satan uses to try to get you off-track and keep you
from reaching your God-given destiny. As a worship leader, if you’re
practicing wrongdoing, your praise and worship will not be as
anointed as it should be, you will not be able to hear God’s voice
clearly, and you simply won’t be able to lead others in worship in the
best way possible.

Sin can bring feelings of condemnation and can prevent you from
experiencing the love God has for you. Don’t allow the enemy to
condemn you! Receive correction from the Holy Spirit, have a
penitent heart, and push forward. Guard your heart (Proverbs 4:23).
Give it completely to Jesus. Read your Bible, pray continually, and
make God your top priority — you will never go wrong if you do
these things! God will protect you and guide you through every
obstacle and difficulty, including the temptation to sin or the guilt
and condemnation that comes from sin.

7. Don’t stop developing.

Practice makes perfect. As praise-and-worship leaders, we must

thoroughly know every song we’re going to sing in a service. We
must know the order of each service and even practice leading at
home. Also, we must continually develop ourselves vocally and
musically.

I encourage music leaders to always continue learning. The moment

we think we know it all is the moment someone else will pass us by
and walk through the door of opportunity that we were waiting for.
Because we refused or simply failed to grow, someone else took that
position (see 1 Corinthians 10:12).

No one is irreplaceable. It doesn’t matter how good we think we are

at something, if our hearts are wrong and we’re not willing to
develop our gifts and callings, God can find someone else to take
our place.

I encourage you to continually develop yourself as a worship leader

by reading books and studying other types of materials about
worship and leadership. Attend as many conferences as you can. If
you’re not already proficient at playing a musical instrument,
consider learning to play one so that you’re not entirely dependent
on other musicians.

Also, stay in the Word of God and maintain your personal passion for
God. Remember, if you invest in your gift, it will grow, and God will
able to use you and promote you to experience all He has called you
to do.

8. Don’t shun advice or criticism from your team.

Team-building is extremely important in praise and worship. As
leaders, we need to value the opinion of every person on the team.
Members of the worship team need to know that their opinion
means something to the leader. The Bible says that where there are
many advisors, victory is sure (see Proverbs 11:14).

I challenge leaders to view every team member as an advisor in

some way. Everyone can contribute something. Big decisions are
still up to the leader, but a little extra advice never hurts. A leader
who makes every decision on his own, never asking for a second
opinion, is a weak leader.

By asking the team’s opinion in a matter, you build trust and

devotion among your team. You can also see who has potential to
lead when you’re away or when God moves you to another position.

A majority vote never rules: In the end, God will hold the leader, not
the whole team, responsible for a job well done or poorly done. It’s a
great privilege to be a leader, but there are also many
responsibilities, and a leader needs a team to help him faithfully
carry out those responsibilities. So how a leader fulfills his leadership
role is important — but equally important is how well that leader
builds and utilizes the team that surrounds him.

9. Don’t forget the ministry of the Holy Spirit in praise and

worship.

God has assigned you as a worship leader to be His instrument to

bring Heaven’s music to the people and to bring the people before
His presence in worship. And in that role, it’s important to be
sensitive to the Holy Spirit so that He can flow freely during praise
and worship.

In fact, the gifts of the Spirit (1 Corinthians 12:7-11) should be able

to freely operate during praise and worship as God sees fit. People
should get saved, healed, delivered from addictions and oppression,
strengthened, and encouraged in their faith. I encourage you to pray
for these gifts to operate as you lead worship.
God is no respecter of persons (Acts 10:34), and since God’s glory
can fall during the teaching and preaching of His Word, that same
glory can fall — and God can saturate the people with His presence
— as you exalt and proclaim His Word during worship. So pray and
seek to be yielded as an instrument to usher in His presence in your
worship. God’s glory can and will be manifested if we keep our
hearts pure and our spiritual ears open to hear what He wants to do
in every service.

This is true in the present as it was in the Old Testament. When

Solomon dedicated the temple, as the musicians played, the glory of
God filled the temple (2 Chronicles 5:13,14). The worship was so
strong when the temple was dedicated that the priests (in our day,
we might say pastors and elders) fell down under God’s power. God
is the same yesterday, today, and forever (see Hebrews 13:8). What
He did then, under the Old Covenant, He can do today
in your church as well as in your life, your family, your city or
community, and even in a nation.
This is the message we must all get hold of as worship leaders: If we
depend solely on our music, it won’t be enough. If we’re looking to
the music, we’ll barely go “ankle deep” in our worship of God and
our experiencing His glory. But if we’ll look to God, we’ll go in over
our heads! (See Ezekiel 47:3-5.) Our very lives are dependent on the
Lord, and enough of Him is never enough! We were created to
fellowship with Him, and one of the ways we do that is through our
worship. Our assignment as worship leaders is to assist others in this
experience and to fulfill that assignment and calling with excellence.

3. Part of Music in Worship

4 Purposes of Music in Worship

Posted on March 30, 2016 • Bishop's Blog
As we wake up every morning, as we drive to and from work, as we work
out at the gym, and as we go throughout our days, what do we often
hear? Each Sunday as we come together to worship the Lord, what frames
our services? You guessed it: music.

Music serves some distinct purposes in our lives and especially within our
Christian tradition. Let’s examine a few.

1. Music teaches us the gospel.

Hymns and spiritual songs take our faith and compact it. In fact, the
melody and phrasing of the music makes our faith memorable. Before we
hear a word of scripture read or preached in the service, we’ve already
taken in page after page through our singing. Hymns and other forms of
music instruct us in the Good News, touching our hearts as well as our
minds.

2. Music connects us to God in unique ways.

The purpose of music goes beyond mere instruction, however. In many
ways, it allows for a direct connection with God in ways sermons can’t or
don’t. Singing allows a part of our hearts to speak to God in a way that
doesn’t happen as we hear the spoken word.

Have you ever noticed? Something incredible happens when we sing. You
can feel it when you sing alone, but most especially when you sing as part
of a community, a congregation in worship. Something awakens not only
in the heart of each person but also in the collective heart of the body of
Christ, connecting us to each other and to God in the deepest part of who
we are.

Singing as a part of Christian worship is so much more than mere mental

exercise. God created us to communicate with the very depths of our
spirit, and singing is a way we can accomplish this in a profound and
meaningful way.

3. Music allows us to express our love to God with our whole

being.
Scripture commands us to “Love the Lord your God with all your heart and
with all your soul and with all your might” (Deuteronomy 6:5 NRSV). This
verse emphasizes the entire body, not through outward actions but
devotion and love.

In the New Testament, Jesus responds to a lawyer who asked him about
the greatest commandment by pointing back to this same passage,
saying, “You shall love the Lord your God with all your heart, and with all
your soul, and with all your mind.” (Matthew 22:37 NRSV).

Singing is one of the ways in which we express our love towards God with
our whole being. We engage every part of our being in worship to God.

Worshiping through music changes and transforms us. It inclines our

hearts to God in ways other forms can’t accomplish. Worship strengthens
us, convicts us, builds us up, and even restores us. In other words, when
we sing and devote our whole selves to God, something godly happens
within us.

4. Music as worship fulfills God’s command.

Throughout scripture, we’re commanded to sing. Within the Psalms
(prayers set to music, the hymnal of the Old Testament) we read, “I… go
around your altar, O Lord, proclaiming thanksgiving aloud,” (Psalm 26:6-7
ESV); “Sing praises to the Lord with the lyre, with the lyre and the sound
of melody!” (Psalm 98:5 ESV); and “Serve the Lord with gladness! Come
into his presence with singing!” (Psalm 100:2 ESV).

God calls us to sing praise to the Lord and to sing in his presence. The
New Testament affirms this call. Paul urged the Ephesians (and us) to “be
filled with the Spirit, addressing one another in psalms and hymns and
spiritual songs, singing and making melody to the Lord with your heart,
giving thanks always and for everything to God the Father in the name of
our Lord Jesus Christ”(Eph. 5:18-20 ESV).

From the Heart

Singing is an important part of who we are and who God created us to be.
We’re all wired uniquely. We have different gifts, strengths, and favorite
styles of music. Scripture encourages us to find the music that allows our
hearts to sing and connect to God. What touches us may be music from
Kings College Cambridge, Kirk Franklin’s gospel prayers, jazz settings of
the Eucharist, or any of a wide range of genres.

Music that honors God will cause our hearts to sing. And when our hearts
sing, worship happens. We’re transformed on the inside as we’re filled
with the Spirit and devote everything we are to worship, praise, and
thanksgiving to our heavenly Father.

Has God used music in worship to touch your heart and life in a special
way? I’d love to hear about it!

(This post is an adaptation of Bishop Brewer’s sermon on Sunday, October

4, 2015 at St. Mark’s Haines City, Commemoration of 125th Anniversary
and Hymn Festival.)

4. Elements of Worship

7 elements every worship service

needs
AS WORSHIP LEADERS, WHAT WE BELIEVE ABOUT GOD MUST
ALWAYS DETERMINE HOW WE LEAD OUR CHURCHES.
By Austin Collins • October 20, 2017
Whether it’s an intricately written document providing
guiding principles and goals or it’s a “shotgun” approach of
firing off new ideas and hoping you hit the target, every
pastor has a ministry philosophy.

The same is true for worship ministry.

Too often, a culturally-shaped methodology informs our

philosophy of worship. Over time, this chips away at
theology, and we can find ourselves falling into pragmatism
or even unorthodoxy. Instead, what we believe about God
must always sculpt our philosophy which then informs our
practice. Does doctrine determine what you do?
Have you considered writing a philosophy of worship
ministry to use as a guide and check for crafting Christ-
centered worship services? Though the task might seem
daunting, a written philosophy can prove vital to
maintaining integrity in ministry and casting a vision for
worship in the congregation. Here are seven tips for writing
a philosophy of worship ministry for the local church.
7 TIPS FOR A PHILOSOPHY OF WORSHIP
1. Keep it Trinitarian. If worship is to be Trinitarian in
nature, then our definitions of worship should be. Look to
Paul’s doxology in Ephesians 1 as a model where he echoes
over and over “to the praise of his glory” while describing
the Father, Son, and Holy Spirit. We worship the triune God,
and worship that neglects any of the persons is simply
unchristian.
2. Keep it biblical. Let the Word determine your belief and
practice. A powerful philosophy of worship oozes Scripture
from every pore. If we desire our people to be rooted in the
Bible, then our ministries must be as well. Build your
ministry upon the Rock of Ages (Matt 7:24-27).
3. Keep it focused. Avoid tangents or words that might
open yourself up to speculation or question. Make every
phrase crystal clear. Determine from the outset what the
most important aspects of worship ministry are in your local
church and stick to them. The old communication adage
goes “Say what you’re going to say. Say it. Tell them what
you said.” The same is true for writing a concise, focused
philosophy of ministry.
4. Keep it timeless. Avoid common buzzwords that float
around in the blogosphere. Write timelessly that your
philosophy will endure and be as relevant in 50 years as it is
today. Words like “energy” and “experience” will fade from
vernacular, but biblical words like “truth” and “gospel” will
stand forever (Isaiah 40:7-8).
5. Keep it simple. Though you might have a seminary
education, most of your congregation will not. Use words
that they know and can latch on to. Use these words in your
conversations with your bands and choirs and from the
platform. They might not know what “hypostatic union”
means, but they do know Jesus was “fully God and fully
man.” Ministry is about the people, so your philosophy
should serve them.
6. Keep it practical. How does the philosophy you write
actively spell out in your local church? Rooting ourselves in
the Gospel truth of the Word is paramount, but with faith
comes obedience (James 2:14-19). All theology is ultimately
practical because it tells us not only who God is but also how
to worship and love him. Does your worship philosophy do
the same?
7. Keep it short. Limit yourself to a two-page document.
This is plenty of space to provide short, to-the-point
principles. Learn to condense your writing. Make every
sentence count and maximize your impact by using specific,
detailed wording. Never say in two sentences what you can
say in one. Would your philosophy easily fit on your church’s
webpage? Could someone interested in visiting your church
learn your stance on worship without reading a novel or
sending a clarifying e-mail?

5. Kinds of Worship

5 Different Types of Worship

by ORBC Family | Sep 17, 2021 | Christian Living, Worship | 0 comments
Worship is a large part of our lives as Christians, but what are the different
ways we can worship the Father? There are many different types from
private to corporate worship, and each one is as meaningful as the
others.
There are many different types of
worship. What are some of them?
Praise and worship are essential parts of the Christian life, and
there are many different forms of them. The following are only
some of the different types of worship.
What are some different types of worship from the Word
of God that Christians use? There are a variety of
different acts of worship. #ORBC #worship #christianCLICK
TO TWEET

1. Prayer
2. Meditation
3. Liturgical Worship
4. Non-liturgical Worship
5. Serving Others
1) Prayer
Probably the most common type of worship, prayer is defined as a
solemn request for help or expression of thanks addressed to God. Jesus
prayed often and even instructed us on how to pray in Matthew 6:9-13.
We are to pray often as it is one of the ways we can develop our
relationship with Jesus Christ.
2) Meditation
Another form of worship is meditation. Contrary to popular belief, there
are many examples of meditation in the Bible. Issac meditates in Genesis
24:63, Joshua 1:8 says to meditate on the Book of the Law day and
night, and Psalm 19:14 says “Let the words of my mouth and the
meditation of my heart be acceptable in your sight, O Lord, my rock and
my redeemer.”
You can either meditate on a specific scripture or topic, or you can focus
on listening to God at that moment. Listening to God is more often called
“sitting in the stillness.”
3) Liturgical Worship
Liturgical worship, or ritual-based worship, is a service that follows a
traditional pattern that has been established over a long time. Many more
traditional churches like Catholic and Lutheran churches follow liturgical
worship.
There is a lot of biblical precedence in the Old Testament for liturgical
worship. The book of Leviticus is full of ceremonies the Jewish people were
meant to follow as a form of worship.
4) Non-liturgical Worship
Non-liturgical worship simply refers to worship that does not have the
structure or routine of liturgical worship. Common denominations that
practice non-liturgical worship are Quakers, Baptists, and Evangelical
denominations. This can be anything from singing to public prayer.
5) Serving Others
This is arguably the most important form of true worship. The biggest
commandment we are called to follow is to love God, and love others. One
of the easiest ways for us to love others is to serve them with loving acts.
In addition to being a form of worship, this is can help us connect with the
people around us. Jesus also demonstrated this form of love many times
throughout the gospel.

6. Song Leading
 HOME

Song Leading 101: Before You

Lead Your First Song
OCTOBER 21, 2016BYDAVID WESTFILED UNDER: CHURCH LEADERSHIP, MUSIC
EDUCATION, SONG LEADING

Song Leading Essentials

According to the National Congregations Study of churches across America, 66% of
churches fewer than 100 people in their congregations. Most of the time in these
smaller churches, the pastor will conduct all the services, direct the song leading, do
all the preaching, handle all the visiting and counseling, while also taking care of the
office work, bookkeeping, or even the janitorial, maintenance and building repair
needs.
Obviously, the man of God needs some help so he can focus on his primary ministry,
the preaching and teaching of the Word. If you are in one of these ministries where
the pastor wears many hats, then you can relate.

One area where the pastor may try to delegate a duty is the area of song leading.
For that he may call upon someone with a background in music. But, what if there’s
no one qualified to lead the song service and you are asked to fill that position? Now
what?

Before you actually begin to lead the music, there a few fundamentals to understand
concerning leading a public worship service. As a song leader you can easily apply
these principles regardless of your musical skills.

1. A song leader must establish an order of service.

Obviously, it’s important for you to work closely with the pastor concerning every
aspect of the service. Some of the common ingredients of a worship service would
include: a welcome, prayer, singing, announcements, offertory, special music,
message and the invitation. Once the order of service has been decided, it’s helpful
to have it written down and given to those that will be participating in the service.
You may want to consider using a form type order of service with blanks so you can
add specifics about the service concerning announcements you need to make or
comments you want to make about a song. An organized order of service will insure
that the flow of the service will run smoothly.

2. A song leader must practice good speaking skills.

Part of the song leader’s responsibility is knowing what to say during the service. In
most churches, the song leader will be the first to address the congregation. You
should prepare a brief, enthusiastic introduction that warmly welcomes people to
your church. Be sure you speak clearly and distinctly, maintaining eye contact with
those who have come.

Later in the service you may feel the need to say a bit about the song you’re leading.
It may be appropriate to share the story behind the hymn or explain a phrase from
the song. Unless the purpose of the service is that of a singspiration type, you should
guard against saying too much. Service times are limited so you’ll want to observe
the given time restraints.

3. A song leader must give clear instructions.

Giving clear instructions will avoid confusion during the service. When announcing a
song, you should state the page number, the title of the song and what verses you’ll
be singing. If you don’t intend to sing all the verses, tell the congregation before you
begin the song or in between verses. You don’t want part of the congregation singing
one verse and the other part singing another.

In addition, there are times when you’ll want the congregation to stand for a song or
be seated when they sing. Don’t create confusion by asking the congregation to do
too much at one time.

When time permits, you may want to ask the congregation to turn around and greet
one another. The piano may play a verse or the choir can sing while people are
extending the right hand of fellowship. Above all, you must transition smoothly from
one aspect of the service to another.

Also, there will be times when you’ll announce who’ll be singing and what will be
sung. Before the service begins, double check to be sure your special music is ready
and their song has not changed. Calling on the wrong person will create an
embarrassing situation for all and disrupt the service.

Conclusion
Your position as a song leader is more than just picking out songs, beating time and
singing with the congregation. It involves calculated planning of every aspect of the
service, assertive leadership and clearly defined objectives for you to succeed as a
song leader. These principles are common to most church services so follow them
closely and you will do well.

If you have a question or comment about song leading share it with our music
community below.

7. Worship Leading

WHAT IS A WORSHIP
LEADER?
Janelle Higdon

 March 24, 2017
 Academic Programs, Music, Pastoral
By Marisa Sorenson
What is a worship leader? They are the leader of musical worship
during a church service. It sounds obvious, right? But what does a
church worship leader actually do? Do they only sing? Do they have
more responsibilities?

If you’re considering a worship leading major, here’s a glimpse into

what your life might be like as a church worship leader.
When you arrive at church, the pastor comes on stage and starts
preaching immediately, right? Nope. Typically before the sermon,
most churches have a time of musical worship. And the person
setting the tone for that time is the worship leader.

Interested in seeing what a worship leading major can help you

achieve? Download a free, award-winning Hearts on Fire worship
album, created by North Central University students and alumni.
So who is a worship leader?
Someone who can effectively guide a congregation in a focused time
of music. It is the worship leader’s mission to help prepare the
hearts of audience for the sermon.

Worship leaders play a major role in the success of a church service.

Many qualities set worship leaders apart from the rest of the
musicians. Here are 7 qualities of church worship leaders that you
will grow as a worship leading major.
A SKILLED MUSICIAN
A worship leader doesn’t need to be proficient in all musical
instruments, but they should definitely be experienced and skilled
with more than one. They should be able to recognize the elements
of the sound their music team is creating and adjust those elements
as needed to reach the desired tone and momentum.

A VISIONARY
Creativity and adaptability are two of the most important qualities
for a worship leader. Congregations expect to be engaged in the
worship experience every week. A visionary is able to maintain
passion and keep bringing a fresh feel to the services.

SOMEONE WHO CREATES AND FURTHERS

CULTURE
Every church has a unique culture because every congregation is
comprised of many individuals. The dynamics vary wildly, and it is
up to the worship leader to figure out the culture. They have a hand
in shaping and guiding the culture through the musical choices they
make.

SOMEONE WHO COORDINATES WITH A

THEME
The worship leader does not choose the theme of the sermon, but
they help coordinate the music to match the vision of the speaker.
Subtle nuances in the sermon can be amplified through the songs
selected by the worship leader. Song choices can impress the
message of the sermon on the listeners.

The goal result of this, for worship leaders, is that songs will
emphasize the sermon and help to emblazon the message on
the hearers.

SOMEONE WHO CAN BUILD TEAMS

A worship leader is not a solo act. Rather, they are the foundation of
a team. They create a culture and an identity for the team they lead.

Communication and organization are essential skills as they work to

inspire the musicians they lead. The best worship leaders know
when to step back and lead from behind, encouraging individuals of
the team to step up in their positions.

SOMEONE WHO WILL FOSTER RELATIONSHIPS

Aside from team building, the worship leader is responsible for
fostering and developing relationships with church members and
fellow leaders in the church. They are not limited to musical subjects
only, but are also seen as mentors and shepherds to the members of
the congregation.

SOMEONE WHO IS CHRIST-CENTERED & HOLY

SPIRIT-GUIDED
The worship leader is a key contributor to the church, and they are
responsible for their personal relationship with Christ, maintaining a
sensitive ear to the nudges of the Holy Spirit. They weave Biblical
truths into the music they make. They pursue Jesus and seek to
become more like Him both on and off the stage.

Worship leaders take ownership of their faith, stepping outside of

the musical world to communicate and coordinate their musical
abilities with other factors of a church service to help fellow
believers explore a deeper relationship with Christ. They participate
in and promote the mission of the church with passion and integrity.

8. Behavior in Worship
Committed to Appropriate Behavior in
Worship
by TOvermiller July 15, 2018 0 comment

When you read Old Testament books like Leviticus, you realize that
worshiping the Lord in the Temple was a serious event. The priests followed a
litany of detailed rules, and the people who joined them in worship also
followed a lot of meticulous rules. These rules governed personal hygiene,
dietary practices, and ethnic protocol. They also detailed a variety of
sacrifices that people needed to offer in various situations, with each sacrifice
following a special set of guidelines. Failure to follow these rules could result
in death.

Today, we don’t follow the detailed rules of temple worship. Christ ended the
need for this by providing a better way. Indeed, anyone may worship God, so
long as they do so in spirit and truth (John 4:23-24). This means that
worshipping God does not focus on physical objects, geographic locations,
and ritualistic rules. It involves bowing down to God with reverence in your
spirit. It also involves giving attention and responding to the truth of God as it
is revealed in the Word of God.
This does permit us to worship the Lord however we please and in whatever
way is most convenient. Though we worship God from the spirit and focus on
the Word of God (rather than worshiping God through ritualistic protocol and
a catalog of rules), we must still give attention to how we approach God when
we worship him as a church. We should worship the Lord with heartfelt
respect and appropriate behavior.
We should worship the Lord with heartfelt respect and appropriate
behavior.
Consider with me the following perspectives and principles from Scripture
that should shape the way we worship the Lord together. First, I will share an
Old Testament principle that is timeless and is therefore not limited to temple
worship. Then I will show you some insights from the New Testament which
apply directly to our worship today as a church.

The Lord deserves our respect when we gather for worship.

This passage, which occurs near the end of the Old Testament, reveals that
the priests who served in the Temple had grown comfortable with worshiping
the Lord in a disrespectful way (Mal 1:6-14). From this passage, you can see,
the priests were offering contaminated food and injured animals as sacrifices,
keeping the best food and healthy animals for themselves. The way that
Malachi explains the problem, you see that the people had become so
comfortable with doing this that they didn’t see it as a problem.
Jesus Christ is our perfect high priest and our eternal sacrifice today, so we
do not offer sacrifices, and we no longer worship in the Temple. This means
that we are priests before God as individual believers; we are a “holy
priesthood” (1 Pet 2:5). As priests, we should encourage one another and
others around us to worship God, and we should worship him with the highest
respect that he deserves. Unlike the Old Testament Jews, we do not
accomplish this by offering physical sacrifices. Yet we do so by worshipping
the Lord in a respectful way nonetheless, without the sacrifices and rituals.
The prophet Malachi points out that people should show respect to their
parents. He also points out that they should show respect to our government
officials. These principles are not limited to the Old Testament nation of Israel
alone. Unlike the Temple rituals and sacrifices themselves, these principles
apply to every person everywhere. Malachi uses these two lesser examples
to emphasize that if we should show respect to our parents and government
officials (who are inferior to God), then we should not only give him equal
respect, but we should give him much more.

It is sad that we find this challenging to understand. It is challenging because

our society does not show proper respect to government officials, nor do we
show proper respect to our parents. In fact, our society encourages an
individualistic, disrespectful attitude to government officials and parents in
general. Is it any wonder, then, that we struggle to show proper respect to
God?

Our society does not show proper respect to government officials, nor do
we show proper respect to our parents. Is it any wonder that we struggle
to show proper respect to God?
How can we show respect to God when we worship as a church? We do this
not by practicing Old Testament rules and rituals, but by following – in part –
certain guidelines given by God in the New Testament. You will notice that
these guidelines are not rules per se, as in the Old Testament. Instead, they
are principles which require us to apply them in a thoughtful and heartfelt
way.

We should behave in a proper way when we worship

together.
Paul wrote two letters to a man named Timothy, and he wrote a similar letter
to a man named Titus. We call these three letters the “pastoral” letters
because they provide guidance to these men for how to lead a church. Today,
these letters provide a helpful “manual” for leading a church, though they are
not exhaustive.

In the middle of the first letter, 1 Timothy, Paul explains his purpose for
writing to Timothy, who was serving the church in the city of Ephesus as a
pastor. I write so that you may know how you ought to conduct yourself in
the house of God, which is the church of the living God. (1 Timothy 3:15). The
words “house of God” do not refer to the church building. They refer to the
people of a church as a spiritual house or family coming together to worship
the Lord. By writing this letter, Paul provided Timothy with guidance for how
to conduct himself as a pastor. He also provided guidance for how Timothy
should teach the church to behave when they gathered for worship.
These instructions served an important twofold purpose. Some church
members had converted to Christ from out of orthodox Judaism. These often
felt that it was important to preserve certain Old Testament rules for worship,
such as rules for personal hygiene, diet, and Jewish holidays. While some of
these practices were okay to follow (but definitely not animal sacrifices), they
were not required. A letter like 1 Timothy provided a helpful perspective,
teaching believers how to worship the Lord in a way that was different and
more appropriate than the Old Testament way.

These instructions also served another purpose. Other church members had
converted to Christ out of secular paganism. These believers came from a
very different background than did the converted Jews. Instead of following
careful, wholesome worship practices, these followed practices which
involved open immorality, philosophical speculation, and political corruption.
A letter like 1 Timothy provided helpful perspective, teaching believers how
to worship the Lord in a way that was wholesome and pure, moral and
appropriate.

A letter like 1 Timothy provided helpful perspective, teaching believers

how to worship the Lord in a way that was wholesome and pure, moral
and appropriate.
Ironically, converted Jews sometimes felt that church worship practices were
not careful enough, while converted pagans felt that church worship practices
were too careful. This in mind, consider the following guidelines for church
worship which Paul gave to Timothy for men and women in the church. To a
converted Jew, these rules may seem too vague, and to another convert from
the secular world, they may seem too careful. But in either case, they provide
the biblical balance that we need for worshipping the Lord in a balanced,
respectful, and appropriate way.

Men … in a respectable manner, without an angry or arguing spirit.

Paul told Timothy (and pastors of churches everywhere) to teach the

following guidelines to men in the church: “I desire therefore that the men
pray everywhere, lifting up holy hands, without wrath and doubting” (1 Tim
2:8). The phrase “lifting up hands” refers to the entire person who is engaged
in the practice of worship, with an emphasis on prayer. The added word holy
is a helpful word which describes the manner in which a man should engage
in worship. It refers to behavior which is good and appropriate. One dictionary
explains it as “good from the standpoint of morality and religion, no matter
whether … based on divine precept, natural law, ancient custom, or inner
disposition.”[1]
This description highlights two important things. First, it highlights what is
most obvious. We should worship the Lord in a way that is good from the
standpoint of the divine guidance found in Scripture. For instance, the Bible
clearly forbids certain behavior as entirely inappropriate for Christians
everywhere (Eph 5:3-4). “Fornication and all uncleanness or covetousness,
let it not even be named among you, as is fitting for saints; neither filthiness,
nor foolish talking, nor coarse jesting, which are not fitting, but rather giving
of thanks.”
 Fornication and uncleanness refer to all kinds of sexual sins.
 Covetousness refers to greediness.
 Filthiness refers to obscene language or gestures.
 Foolish talking refers to useless conversations such as conspiracy
theories, speculative theology, political divisiveness, gossip, and
mindless chatter.
  Coarse jesting refers to inappropriate humor, such as mocking other
people, using vulgar expressions, speaking with hurtful sarcasm, using
inappropriate innuendos, and raising indecent topics.
Indeed, such behavior and speech are inappropriate for worshipping God as a
church. In fact, Paul alludes to this in 1 Timothy 2:8 when he mentions
“without wrath and doubting.” This means that men should not worship the
Lord when they are either harboring anger or behaving in anger towards
others and when they are engaging in arguments. They should not be
argumentative.
But 1 Timothy 2:8 highlights another important thing which may be less
obvious. The word holy refers to that which is good from the standpoint of
custom and natural law as well. This causes us to consider what our culture
considers appropriate and wholesome. For instance, Romans 16:16 and 2
Corinthians 13:12 encourage believers in first-century churches to “greet one
another with a holy kiss.” This was probably a kiss on the cheek, but not on
the lips as they do in Russian today. Even so, Western American culture does
not follow this practice, and neither do Western American Christians. We hug
or offer a handshake instead.
We do what is appropriate and what conveys – in our culture – appropriate
respect. In some Asian cultures, it is disrespectful to show the bottom of your
shoes, though in America this means nothing. In some Asian cultures, it is
disrespectful to look an older person in the eye when he is speaking, though
in America eye contact is a more respectful approach. As believers, we must
first consider what is universally appropriate. Verses like Ephesians 5:3-4 help
us to answer this question. Next, we must determine what is culturally
appropriate.
As believers, we must first consider what is universally appropriate. Next,
we must determine what is culturally appropriate.
A church with cultural diversity must exercise caution, humility, and a desire
to understand one another. It would be impossible for us all to observe the
social customs which convey respect for everyone present. It would also be
impossible (or wrong) to attempt to figure out which culture has the most
respectful customs. A good example of this may be the way we speak to one
another by name. For one culture, it may be respectful to say Brother or
Sister. For another, Mister or Misses. For another, we should not mention the
first name. For another, we should mention the first name. Still for another,
we should use only the last name, or we should use a special title which
shows appropriate respect. Let us exercise the grace and humility of Christ as
we endeavor to worship together as a blend of many cultures. One culture
may show respect differently (or perhaps in a way that is opposite) than
another culture. But we must show respect, whatever that means.
Let us emphasize what Scripture emphasizes, that which is clearly
appropriate to God, and let us show deference toward cultural differences
when we gather together. One culture worships differently than another in
some cases, and neither one is necessarily right or wrong. Rather than ask
which form or custom is better than another, we should ask whether or not
we are worshipping God in a way which is respectful and appropriate. For
instance, I think we can all agree that is it probably disrespectful to be
checking your phone during the worship service, even though the Bible
doesn’t say this specifically – and even though it is not an act of immorality
or an inappropriate word to do so!
So, men, to worship the Lord at church in a respectful and appropriate way,
you must do so without anger and without an argumentative spirit. You
should also worship the Lord in a respectful way, refraining from immorality,
greediness, and inappropriate language. And you should follow proper
customs of respect and honor towards God.

Women … in a modest way, emphasizing inner godliness rather than

outward appearance.

The way that Paul provides guidelines for women in worship teaches
something very important. First, it teaches that women should pray. When
Paul says “likewise” or “in the same way,” he is teaching women to approach
church worship – especially prayer – in a certain way, just as he taught men
to approach worship in a certain way. To the men, he emphasized being
morally and socially respectable, without harboring an angry disposition and
without getting into arguments with other people. To the ladies, he
emphasized something different – their outward dress and demeanor. “In like
manner also, that the women adorn themselves in modest apparel, with
propriety and moderation, not with braided hair or gold or pearls or costly
clothing, but, which is proper for women professing godliness, with good
works” (1 Tim 2:9-10).
 Modest means to dress in a balanced and well-ordered way. It is the
word kosmos which also describes the orderly way in which God has
arranged the entire world and universe. It refers to dressing in an
appropriate way, focusing on being neat and presentable, not sloppy
and careless.
 Propriety means to dress in a way that encourages respect, including
self-respect for the way that God has made yoou. It refers to dressing
in a decent, morally careful way that would blush or be ashamed to do
otherwise.
 Moderation means to dress in a way that exhibits balance, self-control,
good sense, and discretion.
Paul provides more detail here by contrasting moderation with “braided hair,
or gold, or pearls, or costly clothing.” He is not teaching that a lady should
not braid her hair, should not wear gold or pearl jewelry, and should wear
cheap clothing. Instead, he is teaching that a lady should use good sense by
not fixing her hair or wearing jewelry which will attract attention. Nor should
she wear clothing brands and styles which raise eyebrows due their brand-
recognition or obvious expensiveness. In secular pagan worship, ladies would
participate in worship gatherings by showing off their lavish clothing and
jewelry, or they would participate by dressing themselves in a sensual way.
Both these approaches distract others who are worshipping from the object of
their worship – God.
When Paul mentions proper in 1 Timothy 2:10, he uses a word which means
“fitting.” Ladies should present themselves in worship in a way that shows
that they are using good judgment, that they are aware of what is morally
wholesome, and that they are careful to make the right impression on the
senses of those who are worshiping together with them. In this way, it does
matter how a lady dresses for worship. In fact, this is the fourth word in these
four verses which means “appropriate” in one way or another. A lady should
dress in an appropriate way for church.
We should worship the Lord in the right way and the right
time.
Having considered Paul’s general guidelines for men and women in worship,
let us also consider a principle which he provided in another place, this time
to the church at Corinth. Regarding their worship gatherings, he said, “Let all
things be done decently and in order. (1 Cor 14:40). Paul wrote these words
to correct a problem in that congregation. They had adopted an “open
forum” format for their worship gatherings in which one person would stand
up and say something, then another person would speak, then another. It
seems that multiple people were speaking, sometimes interrupting one
another, and sometimes in languages which no one else understood.
To correct this problem, Paul offered some detailed advice. He summarized
this advice by saying, “Let all things be done decently and in order (1 Cor
14:40). This is a principle which applies equally and appropriately to every
church in the world. Decently means in the appropriate way. Does this sound
familiar? Orderly means at the right time and in the proper sequence. When
you consider the words of this principle, then, you will understand that church
worship should not happen in a haphazard or confusing manner. At Faith
Baptist Church, we endeavor to follow this principle in our worship service
each Sunday. Our service follows a basic, general order with minor variations
week to week. We give attention to prayer, to testimonies of praise, to songs
of worship, to preaching and teaching the Bible, to giving our tithes and
offerings, and to fellowship.
Worshiping the Lord in a proper and orderly way is the respectful thing to do.
Unlike Old Testament Temple worship, the Bible does not prescribe detailed
church service protocols. That is why you can visit ten different churches and
find ten different orders of service. You will also find a variety of worship
service approaches due to what is respectful and appropriate in various
cultures. However, it is generally and fundamentally important that a church
follows an orderly approach to worship, despite various appropriate
differences. A haphazard, chaotic worship gathering is not appropriate.

Worshiping the Lord in a proper and orderly way is the respectful thing to
do.
By way of application, I would like to highlight one way that a church may
apply this principle of worshiping the Lord together in a decent and orderly
way. We can increase our respect for the Lord by arriving to church on time.
Whatever challenges a church may face to this practice, out of respect for
the Lord, we should overcome this challenge by going to bed earlier the night
before, if necessary, and leaving our homes earlier in the morning to arrive
before the Sunday worship service begins.

We respect our employers, supervisors, and managers by doing this, don’t

we? We arrive at work five days a week – on time, yet we easily arrive at
church to worship the Lord – late. This reminds us of the principle of Malachi
1:6-14. Furthermore, it is culturally appropriate to arrive on time, is it not?
Though not every culture thinks this way, American culture in
general does think this way. Should we offer to God anything less? Finally,
this reminds us of the principle which Paul taught the Corinthians, to worship
the Lord in an appropriate way, in the right sequence, in the right time. We
know that the worship service begins at 10 a.m. and that opening prayer
begins at 9:30 a.m. Though there will and may be exceptions and though our
Sunday schedule is not based upon an explicit law of the Bible, it is proper,
respectful, and right for us to arrive on time. We can easily grow accustomed
to showing up late every Sunday, without a good reason or cause in most
cases. May we learn to show the respect that God deserves by arriving on
time on Sundays and worshiping him in a respectful and wholehearted way.
Do you worship the Lord with your church in a way that is appropriate and
respectful? In what ways can you improve? God deserves our full reverence
and heartfelt respect in church worship.

9. Worship Preparation

The Preparation of Worship - Ecclesiastes

5


Sermon series: The Way of a Worshipper

1. The Presence of Worship - Exodus 33

2. The Preparation of Worship - Ecclesiastes 5
3. The Power of Worship - Psalm 40, John 12
4. The Protocol of Worship - Psalm 100

Scriptures: Ecclesiastes 5:1-7

The Bible study connection

Calling on God necessitates preparation. One would not barge into the President's
office unannounced and unprepared, neither should we with God. This sermon
provides the proper procedures for calling on God.

Introduction
People on an airplane and people on a pew have a lot in common. All are on a
journey. Most are well-behaved and presentable. Some doze, others enter in a
mindless trace, and a few gaze out the window. Most, if not all, are satisfied with a
predictable experience. For many, the mark of a good flight and the mark of a good
worship service are the same. "Nice," we like to say. "It was a nice flight/It was a nice
worship service." We exit the same way we enter - unmoved, unchanged, unaltered -
and, we're happy to return next time.

Enter a church sanctuary and look at the faces. A few are giggly, a couple are
cranky, but by and large we are content. Content to be there. Content to sit and look
straight ahead and leave when the service is over. Content to endure. Content with
the mundane. Content with a "nice" service.
A few, however, seek more. And those few leave wide-eyed with wonder of having
experienced worship rather than merely endured worship.

The destination of worship is to meet God. As with any journey we need to make the
proper preparations so that we experience God rather than endure worship. We want
a memorable not mundane trip. What does our flight check require? Travel demands
preparation.

Solomon, the wisest and richest man in the world, writing thousands of years ago,
gives us some preflight instructions in order to encounter the God of the universe
when we come into his house.

I. Get ready to meet God

Solomon wrote, "Guard your steps when you go to the house of God" (Eccl. 5:1).
One rendering of this verse is: "Watch your feet when you go to the house of God."
The phrase guard your steps means to proceed with reverence, tip toeing into the
presence of God. We come with care and caution. We come with dignity and
respect. We approach God with the same care as Moses when he encountered God
in a burning bush and took off his shoes. He was on holy ground, and he knew it.

Remember hearing as a kid the words, "No running in church?" The sanctuary is a
place of reverence. Physically we may not be running when we meet God, but
spiritually, emotionally, and mentally we are. We "do church" as many "do lunch,"
casually and unprepared. Our hearts and minds don't show profound awe and
respect. We don't anticipate God's presence or voice. Consequently, we're unable to
experience the presence of God that will stir our souls, change our lives, and satisfy
our hunger for meaning.

Let me encourage you to come to worship prepared to worship. Pray before you
come so you will be ready to pray when you arrive. Sleep before you come so you
will stay alert when you arrive. Read the Word before you come so your heart will be
soft when you worship. Come hungry. Come willing. Come expecting God to speak.
Come anticipating a memorable experience with the Creator of the universe.

II. Listen to God

One man said he and his wife had words but he never got a chance to use his. I
think God often feels the same way.

When flying, I feel for the flight attendants as they share instructions before the plane
takes flights. The attendants are explaining about how to use the seat belt, where the
exits are, how to use the seat cushion as a flotation device, how to put on the oxygen
mask if needed. Yet most of the people on the plane are talking, reading, looking out
the window, getting stuff out of their carry-on luggage. They are doing everything but
listening. Those flight attendants know how God must feel, when his people come to
church.

We show up to our houses of worship after a mad dash from home. World War III
has just occurred with spouse and children in the car. A few choice words is said
under our breath to the guy who cut us off in traffic. We stroll into the sanctuary and
find our seat. "Whew, no one took my seat this morning." We start looking around to
see who is present. We proof the bulletin for typos. We find pastor notes to make the
grocery list or to-do list for next week. And before we know it the preacher is
preaching and we are wondering why we didn't sing any songs we preferred this
morning. Before we know it the serve is over but minds were somewhere else. We
were not listening.

Solomon offers further instructions for experiencing God in worship. "Better to draw
near in obedience than to offer the sacrifice as fools do, for they ignorantly do wrong.
Do not be hasty to speak, and do not be impulsive to make a speech before God"
(Eccl. 5:1b-2). The New Living Translation says, "As you enter the house of God,
keep your ears open and your mouth shut" (Eccl. 5:1 NLT). Think about it: When we
come to worship, we have come to meet with God - the living God - who has one
agenda to meet with us. When we come to meet with God we would be well advised
to let him do the talking. God wants to communicate with us.

III. Humble yourself before God

Solomon continued, "God is in heaven and you are on earth, so let your words be
few" (Eccl. 5:2). In actuality, this is a statement of perspective, not distance. God is in
the realm of the infinite. He hears the inaudible and sees the invisible. God
penetrates that which is inaudible to human ears and peers into what's invisible to
human eyes.

Here's the point: God is God and we aren't. God is in heaven and we are on earth.
God is Lord and we are his slaves. As we prepare for worship, remember that we are
to approach God in a stature of humility. We bow before him. We fall before him.

Like Isaiah when he experienced the presence of God, he bowed before God and
said, "In the year that King Uzziah died, I saw the Lord seated on a high and lofty
throne, and His robe filled the temple" (Isa. 6:1). To see God reigning in power,
wisdom, and love produces only one response: awe.

One of the great benefits of gaining a proper perspective of God is that we not only
gain a view of the throne of God, we gain a view from the throne of God. Once we
have entered into God's presence, we look down on our world from his perspective.
We find that what we thought was a mountain was a molehill. What seemed great
and mighty in the world's eyes turns out to be small and insignificant in God's eyes.
On the other hand, when we thought we were weak, we became strong because we
were in the presence of God. Or, what we thought was foolish actually became wise
from God's vantage point.

Have you looked at every one of your personal struggles and frustrations from God's
perspective? Worship is a time when we come into God's presence so we can see
our difficulties and our rewards from his perspective. That can make all the
difference in the world.

When we encounter the very presence of God we begin to see life from his
perspective. When we worship we gain a view of the throne of God.
IV. Mean what you say to God
Solomon wrote, "When you make a vow to God, don't delay fulfilling it, because He
does not delight in fools. Fulfill what you vow. Better that you do not vow than that
you vow and not fulfill it" (Eccl. 5:4-5). In other words, keep your word. Words may
not mean much to us, but they mean a lot to God. In God's eyes, a promise is a
promise. You vowed it, you keep it.

David Allan Hubbard wrote, "Better to bribe a judge than to ply God with hollow
words; better to slap a policeman than to seek God's influence by meaningless
gestures; better to perjure yourself in court than to harry God with promises you
cannot keep. The full adorations of our spirit, the true obedience of our heart - these
are his demands and his delights."

Consider for a moment the promises you made to God when you were in worship?
"Oh, God, if you'll get me out of this predicament, I'll serve you." "Lord, if you'll just
help me do this one thing, I'm going to start coming to church more often." "Yes, Lord
I promise to give you ten percent of all my earnings." "I do promise and covenant
before God and these witnesses to be your loving and faithful husband, in plenty and
in want, in joy and in sorrow, in sickness and in health, as long as we both shall live."
"Lord, I rededicate my life to you. I promise to spend more time with my family." "I
promise to remain morally pure for my marriage partner." "I pledge before this
congregation with my baby in my arms to rear that child God's way." "Yes, Lord, I will
be a missionary and give my life to you on the mission field." What promises with
your time, your commitments, your life, your money have you made to God and not
kept?

When we make a commitment to God, we must keep it because God believes it and
doesn't forget it. Making commitments to God is like flying on an airplane, once in the
air there's no turning back. We are committed. We can't change our mind. We can't
say, "I don't really want to go. Can we turn back?"

When you go to worship, it would be better not to vow at all, than to fail to keep your
word with God.

V. Take God seriously

Solomon concluded this section, "For many dreams bring futility, so do many words.
Therefore, fear God" (Eccl. 5:7). To fear God does not mean dread or terror; it
means holy awe and respect. In other words, we take God seriously.

I once saw a church sign that advertised one of its worship services with a statement
that read: "Casual Worship 9:30 AM." I know that they were trying to communicate
that their worship service was casual dress and informal. But from Solomon's
writings, and, I believe, all of scripture teaches, that nothing is casual about worship.
Far too often, we take God too lightly. We approach him in a trite and casual fashion.
We think of God as our buddy or our pal. But this is the eternal God of the universe
who has a claim on our lives because he has placed eternity within our hearts. We're
to approach him with respect and reverence.

Let's stop playing games with God. Make no mistake about it: God loves fun and
laughter. He delights in people who have a sense of humor. But, worship is serious
business. We approach God with respect and awe. Again, it's like flying on a plane. I
remember one trip with a group of students long before the tragedy and subsequent
restrictions of 9/11. One teenager in a good natured, playful way, as she was going
through security, humorously said, "Do you really think I have a gun in my bag?" In a
flash she was whisked away, searched (no gun), then scolded. She walked away
from that experience, knowing that she would never walk through an airport security
making jokes about guns.

Entering God's presence is not a joking matter. It is serious business. Are you ready
to board the flight and take the trip?

Conclusion
Worship is not an endurance contest, but a marvelous adventure into the presence
of the God of the universe. It is not business as usual, but a wonder-filled ride into a
new dimension of life. It is not a mundane trip, but a memorable flight. And on that
journey our reaction will not be simply, "nice service" or "nice trip," but rather in the
words of a child who has flown for the first time, "Awesome."

Southern Baptist Beliefs

Explore the primary doctrines of the Southern Baptist
Church
 Share
 Flipboard
 Email
Print
Believer's Baptism. Kristy-Anne Glubish / Getty Images

Hinduism
 Temples and Organizations
 India Past and Present
 Important Texts
 Indian Arts and Culture
 Hindu Gods
 Hindu Gurus and Saints
By

Mary Fairchild

Updated on June 25, 2019

Southern Baptists trace back to John Smyth and the Separatist Movement
beginning in England in 1608. John Smyth was an ardent promoter of
adult baptism. He and other reformists of the time called for a return to
New Testament examples of purity and accountability.

Basic Southern Baptist Beliefs

Authority of Scripture: Southern Baptists view the Bible as the ultimate
authority in shaping a person's life. It is God's divinely inspired
revelation of himself to man. It is true, trustworthy, and without error.
Baptism: A primary Baptist distinction is their practice of adult believer's
baptism and their rejection of infant baptism. Baptism is an ordinance for
believers only, by immersion only, and as a symbolic act, not having any
power in itself. The act of baptism pictures what Christ has done for the
believer in his death, burial, resurrection. Likewise, it portrays what Christ
has done through the new birth, enabling death to the old life of sin and
newness of life to walk in. Baptism gives testimony to salvation already
received; it is not a requisite for salvation. It is an act of obedience to
Jesus Christ.
Church Authority: Each Southern Baptist church is autonomous,
operating under the Lordship of Christ through democratic processes.
Each member is responsible and accountable to Christ as Lord. Church
officers are pastors and deacons.

Because of the congregational style of governance, Baptist churches often

vary significantly, especially in the following areas:

 Calvinism vs. Arminianism

 Homosexuality
  Eschatology (End Times)

Communion: The Lord's Supper memorializes the death of Christ.

Equality: In a resolution released in 1998, Southern Baptists view all
people as equal in God's eyes, but believe the husband or man has
authority in the household and responsibility to protect his family. While
both men and women are gifted to serve in the church, the office of pastor
is limited to men.
Evangelical: Southern Baptists are Evangelical, meaning they adhere to
the belief that while humanity is fallen, the good news is that Christ came
to pay the penalty for sin on the cross. That penalty, now paid in full,
means God offers forgiveness and new life as a free gift. All who receive
Christ as Lord may have it. The message is so vital that telling it is like
sharing a cure for cancer. One could not keep it to himself. Evangelism
and missions have a supreme place in Baptist life.
Heaven and Hell: Southern Baptists believe in a real heaven and hell.
Those who have been saved will live eternally in the presence of God in
heaven, and those who die without being saved will go to hell.
Ordination of Women: Baptists believe Scripture teaches that men and
women are equal in value, but have different roles in the family and the
church. Pastoral leadership positions are reserved for men.
Perseverance of the Saints: Baptists believe true believers will never
fall away or lose their salvation. This is sometimes called, "Once saved,
always saved." The proper term, however, is the final perseverance of the
saints. It means true Christians stick with it. It doesn't mean the believer
won't stumble, but an inward pull will not allow him to quit the faith.
The Priesthood of Believers: All Christians have equal access to God's
revelation of truth through the careful study of the Bible. This is a position
shared by all post-reformational Christian groups.
Regeneration: When one receives Jesus Christ as Lord, the Holy
Spirit does an internal work to redirect his life, making him born again.
The biblical term for this is "regeneration." This is not merely choosing to
"turn over a new leaf," but is a matter of God beginning a life-long process
of change.
Salvation by Faith: The only way to get into heaven is salvation through
faith in Jesus Christ. To achieve salvation one must confess faith in God
who sent his Son Jesus to die on the cross for the sins of humankind.
The Second Coming: Baptists generally believe in the literal Second
Coming of Christ when God will judge and divide between the saved and
the lost. Christ will judge believers, rewarding them for acts done while
living on earth.
Sexuality and Marriage: God's plan for marriage and the sexual union
was designed to be "one man, and one woman, for life." According to
God's Word, homosexuality is a sin, though not an unforgivable sin.
The Trinity: Southern Baptists believe in only one God who reveals
himself as God the Father, God the Son and God the Holy Spirit.
The True Church: The doctrine of a believer's church is a key belief in
Baptist life. Members come into the church personally, individually, and
freely. No one is "born into the church." Only those who have personal
faith in Christ comprise the true church in the eyes of God, and only those
should be counted as members of the church.