In the past 30 years we have seen our churches move rapidly away from formal liturgy. More and more congregations are devising 'do-it-yourself' church services. Everything seems up for grabs.
So, what is the current state of play in Sydney Anglican churches?
Our contemporary services often have little prayer, apart from a brief time of intercession. I have been in places where the first prayer was said half an hour after we met, just before the sermon.
Likewise, there may be no confession of sin and no prayer after the sermon to enable the congregation to express their response to God.
Songs are sung to teach and admonish one another, but with no suggestion of 'singing to God with gratitude in your hearts' (Col. 3:16). Very little is said about praise being offered to God, because praise is often explained as talking or singing about God to others. Worship is the unspoken activity in which we may or may not be participating!
Sometimes we overstate an argument to avoid an error, but then find that our exaggeration has created another problem. Although well-intentioned, we may actually end up interpreting and applying Scripture in an unbalanced way.
Sadly, I think this has happened in many Sydney churches in connection with the vitally important subject of worship.
Misusing the language
Some people use the terminology of worship in a very restricted way with reference to what we do in church, even limiting its meaning to praise. This obscures the New Testament teaching about worship as a Christ-centred, gospel serving, life-orientation (Rom. 12:1; Heb. 12:28-9; 13:15-16). Furthermore, people who emphasize that they are 'going to church to worship God' tend to disregard what the New Testament says about the purpose of the Christian assembly. There is always a danger of thinking that we are doing God a favour by coming to church!
Thus, if Christians are meant to worship God in every sphere of life, it cannot be worship as such that brings us together. 'Corporate worship' may express more accurately what is involved, but the Bible's emphasis is on coming together to participate in the edification of the church (1 Corinthians 14).
As a reaction against this kind of misuse of worship terminology, many seem to have abandoned any application of the language to what we do in church.
With this development has come an emphasis on meeting for fellowship and mutual encouragement, with little apparent expectation of encountering God together.
Restoring the balance?
In 2008, the Diocesan Doctrine Commission submitted a report to the Synod entitled 'A Theology of Christian Assembly'. In many ways, this sought to address these issues. It speaks of God gathering us to his throne in heaven, where by faith we are part of the joyful assembly that is Christ's heavenly and eternal 'church' (Heb. 12:22-4).
As believers are gathered in this way, they are drawn to each other by the new relationship with God they share. Every Christ-centred gathering on earth is a manifestation of our union with him and with each other. Each gathering is also an anticipation of the ultimate assembly of God's people in the new creation.
Christian fellowship is more than friendship: it is a participation together in something beyond ourselves, as we hear and respond to God together. The risen Lord is present when we meet in his name and he ministers to us through his word and his Spirit. As we take part in the 'building' or edification of the church, our focus should not simply be on encouraging one another, but on growing in our relationship with Christ (Eph. 4:11-16).
Unfortunately, however, this report does not consider the way we may use the language of worship in relation to our gatherings. It rightly relates our experience of church to the assembly of God's people in the new creation, but fails to observe that the redeemed are regularly portrayed in the Book of the Revelation as engaging in homage and praise (e.g. Rev. 5:11-14; 7:9-17; 11:155-18).
What bearing should this have on our view of church here and now? The report mentions the importance of responding to the gospel with corporate praise and thanksgiving, but does not set this within the wider context of biblical teaching on this subject.
United in praise and love
The apostle Paul gives the big picture when he writes about God's long-standing plan to unite Jews and Gentiles in praise for his mercy in Christ (Rom. 15:8-12). Several Scriptures are quoted to make this point. The nations are called to acknowledge and submit to the only true God in worship (Deut. 32:43; Ps. 117:1), and this is made possible by the saving work of the Messiah (Is. 11:10; cf. Jn. 12:32; Rev. 5:9-10). Rejoicing together in his salvation, we can testify to the fulfilment of God's purpose in the Lord Jesus. But the apostle reminds us that we need to 'live in such harmony with one another in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ' (Rom. 15:5-6).
In other words, we express who we are as the redeemed people of God by praising God together and by loving one another.
Far from being an incidental by-product of our conversion, praise is our calling as Christians and an expression of our true identity (Eph. 1:3-14; Heb. 13:15; 1 Pet. 2:9-10). It is a means of glorifying God and of challenging and encouraging one another.
Worship as service and homage to Christ
As already noted, the New Testament applies some worship terms to the service that Christians offer to God in everyday life, as they gratefully respond to the grace he has shown them in Christ. Similar terms are used to describe particular ministries that God gives to advance the gospel and build his church (Rom. 1:9; 15:15-16; Phil. 2:17).
The exercise of gifts in any context may be regarded as an expression of worship if the ministries are genuinely for the benefit of others and for the glory of God. Acts 13:2 specifically describes the leaders of the church at Antioch as 'worshipping the Lord'. Coupled with 'fasting', the reference is most likely to prayer, though it is also possible that the meaning is 'serving the Lord' with their gifts, as they engaged in prophecy and teaching.
Such references suggest that it is consistent with Scripture to talk about a church 'service', and to view congregational ministry as a means of worshipping God.
While all ministry must be understood as a response to God's grace, and not in any sense a cultivation of his favour, ministry to others is an aspect of our service or self-giving to God. The 'vertical' and the 'horizontal' dimensions of what takes place should not be artificially separated. One part of the meeting cannot be 'the worship time' (prayer and praise) and another part 'the edification time' (preaching and exhortation), since Paul's teaching encourages us to view the same activities from both points of view.
Another worship term expresses the submission to Christ and homage that is involved in confessing his true character and becoming his disciple (Mt. 14:33; Jn. 9:38; 1 Cor. 14:24-5). Praise is particularly associated with submission and homage in the Psalms (95:1-6; 96:1-9; 99:1-5), and in the Revelation to John (5:9-14; 7:9-17; 15:3-4).
As we gather to express who we are as the redeemed people of God, we worship God by hearing his word with faith and by responding with submission and praise. This may happen as we listen in silence or as we seek to glorify God with singing or confessions of faith.
Of course, we must yield ourselves to God and praise him in every aspect of life, but to deny that this is an essential aspect of Christian assembly is misleading. We echo the songs of the heavenly assembly and anticipate the worship of the new creation when we celebrate the victory of Christ and enjoy its benefits together.
