The Critical Need of Transcendence in Worship
20. Aug, 2010 
8 Comments
This article was triggered by a couple of things. First, Trevin Wax released a post on his blog entitled “Steak on a Paper Plate: A Reflection on Worship”. In it, Trevin questioned the forms of our worship and whether or not those forms (i.e. paper plates) were appropriate for celebrating and acknowledging the glory of God. It was a great analogy and a fresh one for a discussion that has been going on for quite some time. Content and form, style and substance. One statement by Trevin especially caught my eye:
But in worship today, there is a tendency toward casualness. The emphasis on feeling God’s closeness in worship may short-circuit the possibility of being transformed by a glimpse of the Transcendent One. There’s hardly any room for feeling awe in worship, and I can’t help but think that part of our problem is the form. (emphasis mine)
Reading Trevin’s article reminded me of some other things I had read in my studies, particularly arguments put forward by Marva J. Dawn, Michael Horton, Robert Webber and others. A work by Dr. Allen P. Ross is what I feature here and base my comments on. In his book: Recalling the Hope of Glory, Dr. Ross discusses the danger of our worship becoming “imbalanced if not deformed.” How does that happen? By ignoring what he refers to as the “four basic senses of the human spirit as it responds to God.”
What are those four basic senses?
The Intellectual Sense. This relates to our fundamental need of understanding what we do and the reasons for it. We have a huge responsibility as worship leaders to prepare carefully and present with clarity. Dr. Ross suggests that the effect of understanding is two-fold: First, it keeps the acts of worship safe from the stagnation of routine and or the infusion of superstition. Secondly, it helps to ensure that the worship experience does not come untethered from the everyday of living.
The Aesthetic Sense. We were created in the context of beauty and have the capacity for creating beautiful, although flawed, offerings. The wide variety of artistic expressions that exist should serve the purpose not only of adding color to the world as a measure of common grace but extol and magnify the glory of God before the world. The fact is that there is very little creating that goes on in most worship settings. We often allot people the role of marginally involved observers who may sing a few songs (when not just watching the band) and little else. Ross points to the fact that worship is intended to be a dramatic reenactment of the gospel each week that invites people to participate by song, symbol, prayer, gestures, responses, etc.. This serves not only to draw the heart of the worshipper to God but into a deeper sense of community by shared acts of praise.
The Corporate Sense. Ross stresses that “ private worship or personal devotions, which are essential for the spiritual life, must lead into and find full expression in the assembly of the righteous, for private meditations must benefit others. “ In other words, our individual experience of worship is intended to fuel the worship of the community and help it take flight. It is a sad reality that multitudes of worship leaders look into the eyes of empty people each week; people who are relying on the band, the music, the charisma of the leader, to drag them from the grip of empty devotional lives into a momentary experience that caters more to the needs of people than magnifying the glory of God. Am I suggesting that our worship times should not bring comfort and encouragement to those attending? Certainly not. What I do mean to say is that if we help our people to understand the responsibility of bringing to the corporate worship a heart overflowing from private worship, we would see a greater depth of God-centered worship and less of a need to be pumped or propped up.
The Moral Sense. Frankly, I was disappointed that Dr. Ross used the word moral to describe this. I do understand his point: worship that is genuine should lead to transformed living. Our ethic should reflect the righteousness of the One whose face we behold. That said, I would have preferred the term the transcendent sense. My reason for this is that I firmly believe that our goal should not be to become more moral or ethical. I don’t believe that our goal in worship should be the transformation of people into a more virtuous morality. Where that has been emphasized, legalism tends to rule the day. Our deepest need is to be touched by the transcendent display of His holiness as we worship Him. When we worship “in the beauty of holiness” and behold “as in a mirror, the glory of God.” We find that the holiness we long for and the hatred of sin we experience is the genuine transformative work of the Spirit in our lives. Worship births love and love is the motivation we need to live out of. I think Dr. Ross would agree with that and I certainly agree with his assessment of what happens when Holy God is not the focal point of our worship:
“Worship must develop this sense otherwise the intellectual sense will become arrogance, the aesthetic sense will be entertainment, and the corporate sense an unguided assembly.“
I don’t think any other statement captures so perfectly the dangers we face today if not humbled by God’s holiness. It is no secret that the reformed that have an emphasis on the intellectual sense are often found to be arrogant, that everyone from the seekers to the charismatics often fall head long into the lure of entertainment, and that emergents and house churches take the form of unguided assemblies in the name of community.
The question I face is the same one that Ralph Martin asks at the end of his masterful treatment of worship in The International Standard Bible Encyclopedia (Edited by Geoffrey W. Bromiley):
“What is the pattern of worship that best conveys the richness of divine grace, faithfully interprets the gospel in our modern world and helpfully consolidates the body of Christ?”
Unless we are asking all of those questions then the warning of Dr. Ross concerning entertainment, arrogance and unguided assemblies is what we will contend with.
I wrote a whole lecture on this which I was invited to revise into an article for Worship Leader Magazine and never did. But I agree. One must have proper reverence in worship. That doesn't mean you can't be casual as well, but there is a time and a place for awe in the face of God's transcendence.
A timely piece if ever there was one. We are having this exact conversation in Northwest Florida. I am discouraged and I have friends that are discouraged…we can't seem to put a finger on the problem in worship but things just aren't right. I have struggled within myself wondering if it was me, in some spiritual angst or reluctance of a sort that perhaps I am somehow overlooking. What others have called a great time of worship has left me discouraged and empty, bothered, and at times angry.
In a recent "revival" service 6 songs were sung and NOT ONCE in an hour and 20 minutes was Jesus, God, the Holy Spirit, the cross, the blood, righteousness, grace, or forgiveness mentioned. The songs were all first person and some of the statements I simply could not say; the confession was ludicrous. Yet people were "worshipping" while singing about rain, fire, and wind and singing nonsense phrases unrelated to anything biblical, much less a creative expression of God's glory.
For now, all there is – is private devotion, private worship, praying, hoping, and waiting…
Sincerely, Olga (Beth) Plant
Thank you for your comments on worship. I am thankful that you are thinking about the great duty of all professing Christians.
Worship is an innate principle that belongs to God’s rational creatures. It is expressed by attributing worthiness to their object of worship, the triune God. The first principle of God-centered worship is that it must be offered to God through the Mediator, the Lord Jesus Christ. Therefore, the worship of an unbeliever will not be acceptable to God. It would be far better to do the task of evangelism outside of the worship service and then invite converts to worship.
Please see my paper Restore Biblical Worship and my blog at http://www.rationalchristianthoughts.com
Jeff, great job on this much needed and timely article! I am reminded of two recent discoveries in my studies: Regarding your section on potential legalism, A.W. Tozer said "Much of our problem in continuing fellowship with a holy God is that Christians repent only for what they do, rather than for what they are." (What Ever Happened to Worship? p.72)
Also, it's interesting to note that God (the Father) is never described in Revelation. We read much about his throne and his heaven, but still we can't quite make out his face. I think that implies some mystery and distance (aka "transcendence")even as we are drawn near to his throne in jheavenly worship (by the blood of his Son, the Lamb, of course!).
Jeff, enjoyed your article, it brought the following question to my mind: How does God want to be worshipped!
He tells us explicitly in His Word! – the real question is – are we interested? – this moves us fundamentally from a Man Centered focus to a God Centered one!
This is how we will get a sense of “the weight of God’s glory, the truths of God’s Word, the reality of coming judgment, and the gloriousness of God’s grace.”
If your interested, check out this on Sermon Audio (Anthony Selvaggio):
The Power of Congregational Singing:
The Argument for Exclusive Psalmody:
Why We Worship Without Musical Instruments:
The Arguments Against Exclusive Psalmody:
A Manifesto for Psalm Singers:
Additional info:
Why we sing a cappella
One of the things you will notice when you worship with us is that we sing a cappella, that is, without instrumental accompaniment. We don’t use instruments in public worship because they were part of the ceremonial Law and Levitical Priesthood that were abolished when Jesus died on the cross,
“The priestly sons of Aaron, moreover, shall blow the trumpets; and this shall be for you a perpetual statute throughout your generations.
“When you go to war in your land against the adversary who attacks you, then you shall sound an alarm with the trumpets, that you may be remembered before the LORD your God, and be saved from your enemies.
“Also in the day of your gladness and in your appointed feasts, and on the first days of your months, you shall blow the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; and they shall be as a reminder of you before your God. I am the LORD your God.” (Numbers 10:8-10)
With the death of Jesus, the ceremonial law and Levitical Priesthood have ended,
For when the priesthood is changed, of necessity there takes place a change of law also. (Hebrews 7:12)
For, on the one hand, there is a setting aside of a former commandment because of its weakness and uselessness. (Hebrews 7:18)
We are now commanded to sing to God with the instrument of the heart,
And do not get drunk with wine, for that is dissipation, but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord. (emphasis added; Ephesians 5:18,19; cf. Colossians 3:16)
By not using instruments in public worship the church declares that the work of Jesus Christ is finished. The church is now listening for the trumpet of God when Jesus returns and the dead are raised and we will be changed (1 Cor.15:51-52; 1 Thess.4:16).
A cappella singing was the practice of the apostolic church and it was the unanimous practice of the post-apostolic church. In fact, it wasn’t until A.D. 560 that bells were first used in a church and the approximate year an organ was first used in worship was A.D. 730. Below are remarks and reasons by well-known Christians as to why instruments should not be used when the church gathers to offer sacrifices of praise:
Justin Martyr A. D. 150
Plain singing is not childish, but only the singing with lifeless organs, with dancing and cymbals, etc. Whence the use of such instruments and other things fit for children are laid aside, and plain singing only retained.
Clement of Alexandria A. D. 190
We [Christians] make use only of one organ or instrument, even the peaceful Word, with which we honor God; no longer with the old psaltery, trumpet, drum, cymbal, or pipe.
Cyprian—A. D. 240
Such organs, or instruments, were then permitted them (the Old Testament Church) for this cause, even for the sake of their weakness, to stir up their minds to perform their external worship with some delight.
Chrysostom A. D. 396
It [Instrumental Music] was permit¬ted to the Jews, as sacrifice was, for the heaviness and grossness of their souls. God condescended to their weakness, be¬cause they were lately drawn off from idols; but now instead of instruments we may use our bodies to praise him withal. Again, let no man deceive you, these, [in¬struments] appertain not to Christians; these are alien to the Catholic Church; all these things do the nations of the world seek after.
Thomas Aquinas—A. D. 1260
In the old law, God was praised both with musical instruments and human voices. But the Church does not use musical instruments lest she should seem to Judaize. Nor ought a pipe, nor any other artificial instruments, such as organ, or harp, or the like, be brought into use in the Christian Church, but only those things which shall make the hearers better men. Under the Old Testament such instruments were used, partly because the people were harder and more carnal, and partly because these bodily instruments were typical of something.
John Calvin—1545
Instrumental Music is not fitter to be adopted into the public worship of the Christian Church than the incense, the candlestick, and the shadows of the Mosaic law… We know that our Lord Jesus Christ has appeared, and by His advent, has abolished these legal shadows…. For instruments of music in Gospel times, we must not have recourse to these, unless we wish to destroy the evangelical perfection, and to obscure the …light which we enjoy in Christ our Lord.
John Wesley 1703-1791
I have no objection to instruments being in our chapels, provided they are neither heard nor seen.
Charles Spurgeon 1834-1892
We should like to see all the pipes of the organs in our …places of worship either ripped open or compactly filled with concrete
“The custom of organ accompaniment did not become general among Protestants until the eighteenth century.”
— The New Shaff-Herzogg Encyclopedia, 1953, Vol 10, p. 257
THE DAY THE MUSIC DIED
OVERVIEW
• We don’t use instruments for the same reason we don’t bring bulls, goats, and sheep into worship and slit their throats at an altar.
• We don’t use instruments for the same reason we don’t have earthly priests or an earthly High Priest.
• We don’t use instruments for the same reasons we don’t use incense.
• We don’t use instruments for the same reason we don’t worship anymore in an earthly tabernacle or temple.
I. SILVER TRUMPETS AND THEIR USE DURING THE TIME OF MOSES (Numbers 10:1-10)
A. To summon the congregation (Num.10:2,3)
B. Signaling the camps to set out (Num.10:2)
C. Assembling leaders (Num.10:4)
D. Going to war (Num.10:9; cf. Num.31:6; Josh.6:4; 2 Kings 11:14; 2 Chron.13:12)
E. Burnt offerings and peace offerings (Num.10:10)
1. Numbers 10:10 is the first time the Bible mentions instruments being used in the worship of God.
2. In all the instructions God gave to Moses at Mount Sinai concerning the tabernacle, its furniture, and all the different kinds of sacrifices and offerings – only one verse is given concerning the use of instruments in the tabernacle!
3. The use of music in the worship of God did not become prominent until the time of David.
II. MUSIC IN THE TEMPLE AND ITS USE IN THE TIME OF DAVID
A. David was known as the “sweet psalmist of Israel” (2 Sam.23:1).
B. About half the Psalter is attributed to David Who wrote by the inspiration of the Holy Spirit (2 Sam.23:2; cf. Acts 2:25-31; 4:25).
C. David did not introduce instruments in the worship of God according to his own whim. Rather, it was in accord with the Word of God (Ex.25:9,40 with 1 Chron.28:11-13; Deut.12:32; 1 Chron.21-29 [see esp.1 Chron.28:11-21]; 2 Chron.6:4; 8:12-15; 29:25; Ezra 3:10; Neh.12:45).
D. In 2 Chronicles 29, Hezekiah restored the worship of God (see also 2 Chron.31:20-21).
1. As the burnt offering was offered, the priests sang and played trumpets (2 Chron.29:27).
2. When the burnt offering was finished, the trumpets stopped, but the singing of praises to the LORD with the words of David continued (2 Chron.29:28-30).
III. MUSIC IN NEW TESTAMENT & ITS PLACE IN OUR WORSHIP TODAY
A. When the Apostle Paul speaks about our singing, it is making melody with your heart to the Lord (Eph.5:19,20; Col.3:16; cf. Heb.13:15; James 5:13; Rev.14:2,3).
B. To be sure, a few instruments are found in Revelation (Rev.8:3-5; however see Rev.14:2,3). When we read in Revelation about temples, priests, lampstands, incense, altars, the Ark of the Covenant, the lamb slain and harps, our thoughts should focus upon how these things have been fulfilled in Jesus Christ. The church is not being encouraged to turn back to these shadows, but to see their reality in heaven where Jesus Christ is seated at the right hand of God (Rev.1:1; 5:11-14).
C. The next instrument the church is to be listening for is the trumpet of God when the dead will be raised imperishable, and we will be changed (1 Cor.15:51-52; 1 Thess.4:16).
D. By not using instruments in public worship the church declares that the sacrificial work of Jesus Christ is finished (Hebrews 13:15).
E. Why is the purity of worship so important? It is one of the main principles justifying the Protestant Reformation. In his excellent work, The Necessity of Reforming the Church, John Calvin states:
If it be inquired, then, by what things chiefly the Christian religion has a standing existence amongst us, and maintains its truth, it will be found that the following two not only occupy the principal place, but comprehend under them all the other parts, and consequently the whole substance of Christianity: that is, a knowledge, first, of the mode in which God is duly worshipped; and, secondly, of the source from which salvation is to be obtained. When these are kept out of view…our [Christian] profession is empty and vain.”
In Christ
Kevin
Jeff, I firmly support your stance on the need of sound biblical theology to support the foundation of sound cooperate worship. You mentioned a few of my faves: good friend Dr. Marva Dawn and the late Dr. Robert Webber. Both Dawn and Webber as well as your sources, all stress the deep need for substance over style, particularly responding to the call for a return to the Word of God. This is integral to our services and the overall awareness and strengthening of theological renewal in each congregant.
In my opinion, I believe we spend too much time programming services to wow people. Our worship to God is replaced by self-indulgent praise of man. In fact, I am often reminded by the words of Amos, when God was angry with Israel in how they removed the praise of the Creator to elevate the praise of the created. It would shock the skin right off our bones if we were to audibly hear God say today as in he did in Amos in 5.23: Away with the noise of your songs! I will not listen to the music of your harps.”
It is my belief that we are to train the saints for both the work of ministry, and even more so, for the work of theology. Marva Dawn expresses this concern in her book, “The Sense of the Call.” She highlighted the imperative duty that calling, service and worship ought to flow seamlessly as they are grounded in strong faithful theology.
She went on to say, that the world of absolute relativism has cocooned our churches, only to produce a numbness to Scripture and void of biblical formation in our services of worship. Dawn refers to this as having one foot on the banana peel and the other foot on a banana peel. When our footing is shaken, we cannot build genuine community in worship on slippery doctrinal slopes. This concern should compel us to take a hard look at our words in worship, our songs in worship, our graphics, our sermons, aesthetics and technology. Is there a biblical point and purpose for the tools we employ for worship, or are they simply items of which we worship?
I am not saying that technology, tools or style is wrong, in deed, we are to use them for edifying the church. They become important tools to connect the senses to the spirit; but yet, they are as such: tools. We must first ask the question, how will God be honored in what we employ? It seems to me that the emphasis of creating services for God, is becoming less and less of a priority as it falls short of the top 20 gear items to buy as well as the top 20 countdown songs to sing.
I hi-five Jeff for his article as he said: “…if we help our people to understand the responsibility of bringing to the corporate worship a heart overflowing from private worship, we would see a greater depth of God-centered worship and less of a need to be pumped or propped up.”
Worship leaders want people to sing and pastors want people to worship. But what is the real need for the people of God in a service? Why do we seem to be less concerned with developing a better biblical understanding of why we worship versus what our itching ears want to hear? Can this be learned from singing a song or hearing a slick message on the average of 60m per week? What about what we hear from the pulpit and how often is worship taught in our churches?
To this question above, I have asked many pastors and worship leaders on the frequency of their teaching of worship. 8 out of 10 pastors have confessed to only teaching on the topic of worship once or twice every three years. At this rate, how well-informed is our congregation on the biblical importance of worship? Especially, when 1.5 hours tops is spent on campus; out of which, 1 hour is spent in service, 30 minutes is spent listening and 20 minutes is spent singing. Not to mention 10 minutes or more is gossiping in the parking lot. Compare this to the time spent by ministry staff members on campus, this gap is quite cavernous.
The senior pastor is both shepherd and worship leader of the flock. But we cannot expect this responsibility to be solely weighed on the worship ministry leader. Each person in ministry staff has an interdependent responsibility to equip our congregation. This is also why we have many teaching and involvement ministries on campus. The pastor is to teach the ardent principles of worship as well as the Gospel, as we as members and staff are to study and practice them. This equipping should flow from staff members, to ministries and to the congregation and back into the community.
If the Church is to develop a greater depth and understanding of biblical worship, it needs to begin with our leaders of worship in paving the way. Each Christian (congregant) is commissioned to grow daily in the Scriptures and communion with the Triune God. When we meet together for service, the blank starred arms folded passiveness will diminish as the praises of God increase. More importantly, our emphasis will turn to the One being worshipped and away from things that distract us in worship. I firmly believe that as our congregations grow theologically, the Lord will gain a richer response as the Church resounds in an authentic expression as one voice – as one Body.
Worship is to convey the essential tension between the facts that God is at one and the same time perfectly immanent and accessible, yet also transcendent and wholly other. He welcomes all, yet is a consuming fire. He forgives all, yet judges the rebellious. This is one reason I believe in liturgical worship, as it posits that the best form form for worship is to be maintained, and need not be changed for the sake of novelty. Nobody can beat Thomas Cranmer as a wordsmith and theologian. Further, the use of liturgy takes the focus off the officiant and places it where it should be, in the Lord himself. Is most liturgical worship dead? Is most contemporary worship too casual and flippant? Yes. We always need to maintain this tension, and learn to live in its dynamism.