Eight The Worshiping Community

I can hear some people saying, “You should make him go to church, even when he is eighteen.” That goes against my entire understanding of the nature of the kingdom of God and of the human heart. I will trust in the goodness of God, who has made himself known to Jake through the years. Those sermons did not fall on bad soil. Those times of taking Communion, of listening to the Bible, of praying with people will not go to waste. Instead of making him stay connected to church, I might try to get him to read the following section of this chapter. Instead of making people feel guilty about not going to church, I would rather try to make people excited about the opportunity, which can only happen when we really understand what worship is all about.

Let’s take a closer look at the practices of worship, which will help us overcome the false narratives of self-fulfillment or divine obligation, and move us to long to be in the house of God.

The earliest Christians came from Jewish backgrounds. They modified the worship practices of Judaism in light of their newfound faith. Over the centuries Christian worship has been shaped into a cohesive form. Though some people believe we should imitate the practices of the early Christians, I believe that the shaping of worship through the centuries is a sign of God’s movement among his people.

The New Testament does not offer a set form of worship to be followed by all Christians for all ages. There is great freedom when it comes to forms of worship. In fact, through the centuries worship styles and practices have been modified to help connect the truths of the faith to new generations. Chants became hymns, and hymns became praise choruses, for example.

Though the form of worship is not the main focus, this does not mean form is unimportant. Form matters. There are basic elements of Christian worship that have been found useful in the development of our relationship with God and others. Though not all Christian groups engage in all of these elements of worship, many groups use some or all of these practices consistently in their gatherings. We will look at each of these briefly in order to explain how they form us spiritually. I will write the following as if I were writing to my son to explain why worship is worth it.

Dear Jacob,

Even though you grew up going to church each Sunday, there will come a day when you will choose whether to go to church. Your mother and I will not make you go, and we will try hard not to make you feel guilty if you choose not to. But I would like you to consider thinking a little bit about what we do in worship, things that I believe you will need to live a full and joyful life. I know that church can be as boring as watching paint dry, and I have often cringed when someone implies that heaven will be an unending worship service. God forbid. But I do believe that our gathered worship is special, sacred and necessary. Let me explain why by talking about the common elements of Christian worship.

Greeting. One of the first things we do when we gather is greet one another. The early Christians did this with a “holy kiss,” but that was dropped for obvious reasons. What is important about greeting is simply acknowledging each other’s presence. We all hunger to know and be known; as the old TV show Cheers said, we all want to go to a place where everybody knows our name. The world can be pretty cold and ruthless. It is a dog-eat-dog world outside of the kingdom of God. So it feels great to go to a place that seems to really want you—the smiling guy at the door, the nice lady who offers you coffee. No matter what state or country you are in, if you go to Christian worship, someone will greet you, and you will feel as if you are home. Which, of course, you are.

Confession and forgiveness. Despite your best effort, you will fail to lead a perfect life, and in time, Jake, you will blow it and will need a place to deal with your feelings. If we are honest with God and ourselves, we need a time and a place to confess our failure. Some communities do this formally, using written prayers led by a pastor or said in unison: “Most merciful God, we confess that we have sinned against you in thought, word, and deed, by what we have done, and by what we have left undone.” This practice is then followed by a leader who offers words of assurance: “Hear the good news: Christ died for us while we were yet sinners; that proves God’s love toward us. In the name of Jesus Christ, we are forgiven! Amen!” Some groups do this informally, allowing a time of silent reflection. Either way, the practice helps keep us honest, shapes our desire to walk in holiness and allows another apprentice to speak words of comfort. Sin does not get the last word; forgiveness is the last word. Forgiveness is something you will desperately need to experience.

Creeds, commandments and the Lord’s Prayer. The early Christians developed creeds (from the Latin credo, meaning, “This I believe”) as a way of explaining the metanarrative in a shortened form. From the Apostles’ Creed to the Nicene Creed, Christ-followers have recited these highly charged words as a means of keeping their beliefs ever before them, and as a way of denying heretical beliefs. The reciting of the creeds establishes us as Christians and connects us to the body of Christ through the ages. Though not all communities recite the creeds, for many it is a way to tell the story of our faith in a way that all can understand it. The Lord’s Prayer and the Ten Commandments can also be used in this way.

You learned these when you were young. We placed the Ten Commandments, the Lord’s Prayer and the Apostles’ Creed above your bed. You have kept them there ever since then, which impressed me. Each night when you were young we would say them together and talk about their meaning. You memorized the Ten Commandments first. We would talk about what it means to have other gods before God, what the sabbath is all about and why we should not bear false witness. We did the same with the Lord’s Prayer and the Apostles’ Creed. The idea certainly was not mine! These are the basis of the Christian catechism (Protestant and Catholic) dating back hundreds of years. They are statements that the church is founded on. In a world that will tell you right and wrong are subjective, and that belief is only a personal matter, they offer solid answers.

Scripture and sermon. Your life is a story. Worshiping communities read the Bible in worship and preach sermons as a means of telling our story, which is your story, the story into which you were baptized. Our whole church pledged to raise you in the Christian faith, the story that binds us all together.

Some communities hear the Word in the context of the sermon, which can serve as an explanation and application of the text. The Bible is our common text; it unites us. Preaching, particularly when it springs from the Scriptures, proclaims the great truths of our faith and is a means of grace whereby God comforts or convicts—and sometimes elevates—his people.

In my life I have witnessed several occasions when a preacher became infused with the power of the Spirit in such a way that all I could do was sit in awe. My friend and colleague Bill Vaswig is the finest preacher I have ever heard. There have been times when he has lifted my heart and mind to places I have only dreamed of. No wonder the Bible proclaims, “How beautiful are the feet of those who bring good news!” (Romans 10:15; Isaiah 52:7).

I hope you remember to give thanks for those in our midst who come with beautiful feet. There is no other place on earth that can tell you your story.

Communion or the Lord’s Supper. We read in Acts that the first Christians shared a meal when they gathered together: “They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers” (Acts 2:42). By the time Paul had established churches among the Gentiles, what we know as the Lord’s Supper was a standard part of worship (1 Corinthians 11:23-26). The meal became a reminder of the death of Jesus and all of its blessed implications. In fact, the act of Communion symbolizes all that I love about Christian community.

First, the meal reminded them that they were an eternal community because of their participation in the eternal Christ (1 Corinthians 10:16). The bread and the cup became a way to “set [their] minds on things that are above” because they too had died, and their life was now hidden with Christ in God (Colossians 3:1-4). The miracle of co-crucifixion and co-resurrection was experienced in the bread and the cup—representing the body and blood of Jesus.

Second, the people practiced being an unselfish and generous community. The Lord’s Supper reminded them to make sure
everyone had enough to eat and drink. When they failed to do this (some ate and drank too much) Paul scolded them (1 Corinthians 11:20-22, 33-34). This, by the way, is what Paul meant by taking Communion in an “unworthy manner” (1 Corinthians 11:27), and not, as many suppose, taking the Lord’s Supper with unconfessed sin.

Third, the meal demonstrated that they were a unified community. Paul used the metaphor of the loaf to remind them that they were one body: “Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf” (1 Corinthians 10:17 niv). Though they were diverse (Jew and Gentile, male and female, slave and free) they were one in Christ, symbolized by the one loaf of which they all partook. The common bread and common cup reminded them of their common life.

Fourth, the cup reminded them that they were a reconciling community. Jesus said, “This is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Matthew 26:28). The meal was a reminder of their forgiveness, making it both possible and necessary to forgive one another. Having Christ dwell in them through this meal also reminded them that they were a holy community, set apart to do good works. A simple meal of bread and wine told their story and reminded them
of who they were and who they were called to be. Ordinary
elements such as bread and wine—which are created by God—are lifted up into something new.

There is a lot of debate, even fighting and schism, over what the bread and the cup actually are or symbolize. It is ironic that the meal that was meant to unite so often has divided us. No matter where you end up worshiping, I hope you grow to appreciate this ancient Christian practice.

Singing. I know that singing is not your favorite part of worship, but it is important. In addition to the breaking of bread, the early Christians also sang:

Let the word of Christ dwell in you richly; teach and admonish one another in all wisdom; and with gratitude in your hearts sing psalms, hymns, and spiritual songs to God. (Colossians 3:16)

Sing psalms and hymns and spiritual songs among yourselves, singing and making melody to the Lord in your hearts. (Ephesians 5:19)

Throughout the history of the church, singing has been an important and life-giving practice. Through song we tell our story, offer praise and experience the joy that can only come through music. God designed us in such a way that sound and rhythm inspire and motivate us. Music touches us at an emotional and bodily level, and when it is used to offer praise to God, it connects us to the Trinity and each other in ways that teaching and preaching cannot. Singing involves our whole bodies—stomachs, tongues, lungs and even hands as we clap or raise our hands in the air. In this sense worship is a holistic practice.

Silence. We live in a noisy world, and if your soul is going to experience rest or make a connection with God, you will need some spaces for silence. Many churches allow silence to live and breathe, which is something I love. We can only sense the leading of the Spirit when we are still. We get so little silence in our world, and we desperately need it for the well-being of our souls. Silence in worship is another sign of peculiarity. Silence, or at least pausing for a few moments of reflection, is the only way we can let the Word of God sink into our hearts and minds. I hope you one day find a church that values silence.

Offering gifts. When you were little, we let you put the family offering envelope, and sometimes your own change, into the offering plate. Some people think money has no place in worship. But it does. Giving is itself an act of worship. This is not a way of paying for admission but of offering our gifts to God. The world tells us to look out for ourselves. Offering our gifts helps us let go of the need to store up treasures for ourselves. I hope you learn the joy of giving, and the truth that what we give to advance the work of the kingdom is never lost.

Benediction or sending forth. Often the final act of worship is an official sending forth. It is often called a benediction. The pastor or leader usually offers parting words that encourage the congregation to go forth with the blessing of God. “The Lord bless you and keep you, the Lord make his face to shine upon you and be gracious to you; the Lord turn his face toward you and give you peace,” for example. This reminds us that we are to be light to a darkened world. As we were summoned to worship, now we are sent into the world.

As a father whose life has been transformed by Jesus, there is nothing more I want for you. I want it more than I want you to have success or fame. I would love to hear one day, “Hey, Dad, I got this great job, and I really love it. They pay me well.” But I would love even more to hear you say, “Hey, Dad, I found this great church. The people are loving, and the sermons challenge and inspire me. Worship is a source of strength for me, and it is shaping my entire life. Thanks for raising me in church.” Oh what a happy day that will be.

In his masterful novel Jayber Crow, Wendell Berry tells the story of a man who renounces his call to become a minister and instead becomes a barber. Still, Jayber never abandons his love for the church. One day, while sweeping the empty church he has grown up in, he has a dream that helps him see the eternal dimension of the church as it worships. Alexander Schmemann said worship is the epiphany of the world. In the eyes of Jayber Crow, the church in all of its earthy, human, broken and prideful forms was seen from the perspective of eternity.

One day when I went up there to work, sleepiness overcame me and I lay down on the floor behind the back pew to take a nap. Waking or sleeping (I couldn’t tell which), I saw all the people gathered there who had ever been there. I saw them as I had seen them from the back pew, where I sat with Uncle Othy (who would not come any farther) while Aunt Cordie sang in the choir, and I saw them as I had seen them (from the back pew) on the Sunday before. I saw them in all the times past and to come, all somehow there in their own time and in all time and in no time: the cheerfully working and singing women, the men quiet or reluctant or shy, the weary, the troubled in spirit, the sick, the lame, the desperate, the dying, the little children tucked in the pews beside their elders, the young married couples full of visions, the old men with their dreams, the parents of their proud children, the grandparents with tears in their eyes, the pairs of young lovers attentive only to each other on the edge of the world, the grieving widows and widowers, the mothers and fathers of children newly dead, the proud, the humble, the attentive, the distracted—I saw them all. I saw the creases crisscrossed in the backs of men’s necks, their work-thickened hands, the Sunday dresses faded with washing. They were just there. They said nothing, and I said nothing. I seemed to love them all with a love that was mine merely because it included me. When I came to myself again, my face was wet with tears.

I love this story because it reminds me that the church is both earthy (reluctant, troubled, distracted people) and yet eternal. I started this chapter by asking, Can we live the Christian life without a worshiping community? I would answer, Yes, it is possible—all things are possible with God. But the better question is, Why would we even want to try?

The exercise for this week is to go to church with what Richard Foster calls “holy expectancy.” For many of us, attending church is fraught with frustration and distraction: “We are running late—hurry up!” or “Oh no, someone is sitting in my seat” or “I can’t believe she wore that!” or “The sermon was way too long today.” In this chapter I have tried to focus on the right narratives about worship: it is an invitation (not an obligation) and is not about meeting my needs as much as shaping my soul. We also looked at some of the basic elements of worship, focusing on their meaning and impact.

For this reason, I would like you to make your corporate worship more meaningful by engaging in a few acts of preparation. The following are some guidelines, not laws, that may be helpful as you seek to experience the wonder of worship.

1. Prepare through margin. Simply getting to worship with the right attitude is a challenge for many of us. The culprit is not our lack of desire but our lack of temporal margin. The proper attitude for worship cannot be cultivated in the ten seconds we spend walking through the narthex. We must prepare for worship long before that. One way is to go to bed early on the evening before worship. This will allow us to awaken earlier, which will create some margin in terms of time. We need a few hours to eat and dress and prepare our hearts for worship. Time margin is thus necessary in order to create heart margin.

2. Arrive early. A simple but effective way for me to be more attentive in worship is to come well before the service begins in order to become fully present. Richard Foster offers this advice: “Enter the service ten minutes early. Lift your heart in adoration to the King of glory.” This has helped me appreciate worship and has reduced the distractions that often happen when I arrive late.

3. Come with holy expectancy. As previously noted, Foster encourages a sense of holy expectancy among worshipers. This can be done by a simple prayer: “Spirit, speak to me. Jesus, teach me. Father, let me experience your love and power.” I believe this is a prayer God loves to answer. And it is a prayer that awakens our desire.

4. Focus on one aspect of worship this week. There are many acts within a worship service (e.g., sermon, Bible reading, singing, Communion). This week focus on one particular element of worship. For example, if you choose singing, pay attention to your body, to the sounds and to the words being sung. Reflect on its meaning—why do we sing? What is happening to us as a community as we sing? You can pick a different aspect each week. If you do this each week, over the course of a few months you will have reflected on nearly every aspect of worship, thus enabling an entire worship service to become an act of doxology.

5. Apply one thing. Worship transforms us and leads us into new ways of living. Foster wisely writes, “Just as worship begins in holy expectancy it ends in holy obedience.” This week pay attention to what God might be asking you to do. Is there someone you need to speak with? A change you need to make? A new practice you need to make as you walk with God? Keep it simple and try to discern what one thing God may be asking of you, and then labor to put it into practice this week.