Author: shawnteaton

Pragmatism and a Conservative Christian Declaration

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What is pragmatism, and why has the church’s turn to pragmatic approaches to ministry stirred criticism from prominent theologians such as John MacArthur and  R. C. Sproul? Pragmatism is a philosophical movement that began in the United States around 1870 that, simply put, ascribes to a practical approach to problems and affairs (Hookway, “Pragmatism”). Alarmingly for Christians, pragmatism measures the correctness of ideas and actions based upon the perception of what “works.” It operates by the understanding that “truth is preeminently to be tested by the practical consequences of belief” (Merriam Webster’s Collegiate Dictionary, “pragmatism”). Pragmatism in our culture is demonstrated in virtually every mode imaginable in our workplaces, our schools, an ever-present media, and the arts and entertainment. Nonetheless for the church to be faithful to God and his desires, we must solidly establish Scripture as our guide in all things, especially in regard to corporate worship and its necessary intersection with culture. When we rely upon pragmatic principles instead of Scriptural principles  we deny God’s sovereign authority and act in a man-centered rather than a God-centered way. This idolatry of pragmatism—doing what “works” or is what is “right” in one’s own eyes (Proverbs 21:2) to achieve a desired result—can be seen in several places in Israel’s history. See for example Genesis 16—the story of Abraham, Sarai, and Hagar; and II Chronicles 28:19-27—Ahaz’s offering to the gods of Damascus (John Piper, “Pastors, Pragmatism, Pleasure, and Pride”). Israel’s pattern of idolatry of the Canaanite gods in the book of Judges was a pragmatic attempt to achieve the prosperity of the Canaanites, which appeared to be supported by their religion (ESV Study Bible, 435). As evidenced by Scripture, each of these acts resulted in grievous consequences.

When we consider the pattern of Israel’s idolatry of pragmatism it should be obvious that the American church will struggle to keep the worship of God pure in an ever increasingly self-centered, secular, and subjective-minded culture. Since the worship of God is both the church’s temporal and eternal purpose, our faithfulness to biblical instruction in this area is of paramount importance. If our worldview and understanding of God’s desires for the church are not shaped by Scripture but rather by the surrounding culture—the influences of the prevailing right to individualism, government by the will of the people, and an economy which survives and thrives upon desires of consumers—we will tend to craft worship according to our own desires and wisdom rather than God’s. Our predisposition for “success” or “getting our own way,” fueled by the mindset of our postmodern culture—which assumes that there is no absolute truth—will lead our principles and decision making off course.

Possibly the worst place for this to happen is in the worship of God because the way we worship God forms our disposition before God. This disposition, or spiritual posture, affects everything about our relationship with him. When we worship God “with reverence and awe” (Hebrews 12:28-29) and “according to the glory due His name” (Psalm 29:2) we set up the biblical disposition of fear before God which encourages both trust in God, and humble obedience to Him. Conversely, when we favor our own wisdom above this biblical instruction, our methods will often take on pragmatic values (including entertaining, or other man-centered means to draw people to God). Many of the changes we have seen in the practices of worship in our country in the past several decades result from a desire for the modern generation to worship in a way that resonates with them, therefore allowing greater authenticity. The prevailing belief is that by shifting to pop-music approaches and theater-like surroundings in corporate worship, we are removing barriers to the gospel and enabling the culture to connect with God in a way that historic approaches no longer can. On some level this may appear to be the case. I have heard countless times that the above approach is connecting people with Jesus. I question, however, are we turning to pragmatism or Godly wisdom in our approach to shifting culture? Do we really know all of the “results” we are getting? Are we really getting true disciples or something else? It seems that in many cases we have disregarded the fact that the forms we use mean something in themselves. Ken Myers demonstrates that forms are not merely dispensers of information. Rather, form serves as a metaphor in artistic communication. Thus content is not separable from form (Ken Myers, “Accounting for the Form Knowledge Takes: or What Do We Mean by ‘Meaning?’”). As R.C. Sproul articulates it, “all forms are art forms and all art forms communicate something.” (R.C. Sproul, “Art for Whose Sake?” in Recovering the Beauty of the Arts ) Thus in the worship of God we must be aware of how the forms we use point to the holiness of God and the other aspects of his glory if we are to honor him rightly (1 Chronicles 16:28-30; Psalm 29: 1-2 ). The historic forms of the church’s worship were created with this in mind.

The loss of understanding of these parameters for worship  in the mind of the American church is due to several things, primarily a loss of deep discipleship and understanding of Scripture. Understanding the bible as literature makes it clear that form matters in artistic expression. The authors of Scripture used various literary forms to communicate different things (e.g., “proverb, saying, chronicle, complaint (lament), oracle, apocalypse, parable, song, epistle,” etc. See ESV Study Bible, 2569-70; also Myers, 10). This understanding should enable us to see that not just any form will do in corporate worship. The form should be shaped to transmit the message with clarity and integrity. Although many church leaders know that authentic discipleship has been lacking they turn to pragmatic approaches rather than biblical ones to “fix” the problem. These approaches are made much more “acceptable” by two things: 1.) the evangelical church in the last several decades has not plumbed Scripture to teach its people a robust theology of worship that is in concord with the whole counsel of God, and 2.) over the same time period, our culture has seen an increase of the influence of secular thought in the minds and governing worldviews of our church members. So, although we have people coming to Christ, many of our children are still leaving the church when they become adults.

BookCoverImage3

By now you may be asking, how we can change from pragmatism to principled Christianity in our modern context? Just what does reverence for God and His Word in the practice of worship entail? What can Scripture teach us and how do we apply these standards or principles in our modern culture and resist a man-centered approach? In the fall of 2014 a group of seminary professors and pastors, namely, Kevin T. Bauder, Scott Aniol, David de Bruyn, Ryan J. Martin, Jason Parker, and Michael Riley, published A Conservative Christian Declaration (Religious Affections Ministries). Through a series of fifteen articles describing the essentials of conversion and the importance of the entire counsel of God regarding Christian piety and biblical worship, this book strives to help the church achieve a fully-biblical perspective regarding the worship of God. An over-arching concern of the book is the idea that “Christians are responsible to practice, not merely the teachings of Paul, but an entire pattern of life and piety”(67). Hence the authors seek “to articulate clearly a fully orbed conservative Christianity that includes both doctrine and practice (including holy living and rightly ordered worship)” and seek “a statement that like-minded Christians can rally around as an accurate expression of our convictions, while allowing for appropriate differences among us” (6). Scott Aniol, professor of Church Music at Southwestern Baptist Theological Seminary, compares the functionality of the declaration to statements such as the Chicago Statement on Biblical Inerrancy, the Danvers Statement on Biblical Manhood and Womanhood, and the T4G Affirmations and Denials, and the Gospel Coalition documents (6).

Major themes of the book include the concepts of transcendent goodness, truth, and beauty (Philippians 4:8); righty-ordered affections; “Harmony and  Variety in Ordinate Affection” related to concepts of cultural diversity; Scripturally commanded “Works of the Imagination” including poetry and music (Colossians 3:16-17); and “Scripturally Regulated Worship” (5). More controversial but important topics include discussion of meaning in artistic expression, challenging the notion that form is neutral in regard to biblical values; and the appropriateness of popular cultural mediums as they relate to rightly-ordered expression and meaning. The authors build a convincing argument for discretion in the choice of musical forms in worship (58-65; 70-3). Additional chapters include the following topics: the “On the Cultivation of Christian Tradition,” “On Our children,” and “On the Local Church and the Sovereignty of God” (5).

This short book should be considered by church leaders and biblical worship scholars as the church battles postmodernism and pragmatism. The authors start a discussion that needs to happen. Surely Christian worship will look differently from one culture to another. However as we move into the future, we must ask whether our methods are “practical” or principled. Are we looking more like the world or like the kingdom of God? If the church is to be “in the world but not of it” (Romans 12:1-2;  John 17:16)  and “salt and light” (Matthew 5:13-16) we need more books like this that hold in one hand a great concern for biblical truth concerning worship and in the other hand a studied understanding of culture and how these may intersect faithfully. May truth prevail in our practice of worship, and may our worship always be centered upon our wondrous triune God.

Bibliography:

Bauder, Kevin T.;  Aniol, Scott; Bruyn, David De; Martin, Ryan J.; Parker, Jason; and Riley, Michael. A Conservative Christian Declaration. United States: Religious Affections Ministries, 2014.

Dennis, Lane T.; and Grudem, Wayne, eds. ESV Study Bible. Wheaton: Crossway Bibles, 2008.

Duignan, Brian. “Postmodernism.” Encyclopædia Britannica Online. Accessed March 15, 2016. Available from http://www.britannica.com/topic/postmodernism-philosophy; Internet.

Hookway, Christopher, “Pragmatism.” The Stanford Encyclopedia of Philosophy (Spring 2015 Edition) [on-line]. Accessed March 15, 2016. Available from http://plato.stanford.edu/archives/spr2015/entries/pragmatism/; Internet.

MacArthur, John. “What is Pragmatism & Why is it Bad” [on-line]. Accessed March 15, 2016. Available from http://www.gty.org/resources/questions/QA209/what-is-pragmatism–why-is-it-bad; Internet.

Myers, Ken. “Accounting for the Form Knowledge Takes: or What Do We Mean by ‘Meaning?’” SCL Journal 8 (Winter 2015): 7-11.

Piper, John. “Pastors, Pragmatism, Pleasure, and Pride” [on-ine]. Accessed March 15, 2016. Available from http://www.desiringgod.org/articles/pastors-pragmatism-pleasure-and-pride; Internet.

Sproul, R.C. “Art for Whose Sake?” in Recovering the Beauty of the Arts. Lignonier Minstries, 2010, compact disc, download, or DVD.

Sproul, R. C. “Pragmatism” [on-line]. Accessed March 15, 2016. Available from http://www.ligonier.org/learn/devotionals/pragmatism/; Internet.

 

 

 

Timothy Keller Discusses “Preaching to the Cultural Heart” at Basics Conference

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Why is it that conservative Christian values seem so unthinkable to the modern secular mind? At the Basics Conference held on Tuesday May 12 at Parkside Church, Timothy Keller gave a breakout session entitled “Preaching to the Cultural Heart.” The session examined the philosophical undercurrents of our post-modern society and arguably contained the most insightful material of the conference.

To set the stage for his message, Keller quickly outlined Christianity’s flowering in West from 500 to 1500 A.D., the secularization of the intelligentsia from 1500-1900, and the continuing proliferation of secular thought in the West following World War I and beginning in Europe. He then presented “Five Cultural Narratives Common in the Twenty-First Century West,” each a part of the superstructure of secular philosophy dominant in our culture:

“The Identity Narrative” –  Also known as “Expressive Individualism,” this philosophy is characterized by the motto, “be yourself.”  Keller revealed how contrary this philosophy is to traditional values. According to traditional values, individuals sacrificed their personal desires so that they could fulfill their various roles. For a man this meant that his roles as husband, father, businessman, citizen, etc. were his ultimate priorities, and other desires were subordinate to these. Conversely, those who adhere to expressive individualism eschew traditional values in lieu of the higher goal of fulfilling their concepts of self-identity.

“The Truth Narrative” – Also known as “Self-Authorizing Morality,” this narrative is characterized by the saying, “Only I know what is right for me.” Keller explained that those adhering to this personal moral authority believe “hate is you not supporting me in my own moral values.”

“The Freedom Narrative”— Also known as “The Modern Moral Order,” this narrative is characterized by the belief that individuals should be free to live in any manner they choose as long as it doesn’t cause any harm to others. Those holding to this narrative believe that only one real virtue exists, “choice,” and conversely that only one real sin exists, “limiting choice.”

“The Science and Technology Narrative” – Birthed by the Enlightenment, this philosophy is grounded in the belief that only that which is based upon science, fact, and empiricism (knowledge that is based upon experience gained through the senses) can bring real solutions for life.

“The History Narrative” – This narrative is a familiar part of the conservative-liberal debate regarding same-sex marriage, as those on the left simply say of the opposition, “you’re on the wrong side of history.”

At the conference, Keller encouraged pastors to “vaccinate” their congregations by exposing the falsehood of these philosophies through their preaching. He stressed that this is critical in our time as we seek to teach biblical theology and form disciples who hold a thoroughly Christian worldview.

Notably, Keller mentioned that this material would be included in his new book due out on June 9, Preaching: Communicating Faith in an Age of Skepticism. Since Keller is fan of C.S. Lewis, it will be interesting to see if he references The Abolition of Man, where Lewis refers to postmodernism as the “dehumanizing“ of society. Lewis’s book, written in the 1940s, established that traditional values are always rooted in a higher authority. Regardless, Keller’s new book is sure to be beneficial reading not only for preaching pastors but for all church staff.

Keller, Timothy. Preaching: Communicating Faith in an Age of Skepticism. New York: Viking, 2015.

Lewis, C.S. The Abolition of Man. New York: HarperCollins, 2001.

Sproul’s GLORY TO THE HOLY ONE Aims to Reclaim Music as “The Handmaiden of Theology”

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Glory to the Holy One

A.W. Tozer said, “What comes into our minds when we think about God is the most important thing about us.” Although biblical theology must be at the very core of shaping our thoughts about God, the manner through which the church cultivates the imagination through the arts also has a role in forming our conception of God as both affect “what comes into our minds when we think about God.” In our cultivation of music then we should consider Steven Lawson’s thoughts regarding The Attributes of God—

High views of God lead to high and holy living. High views of God lead to exalted transcendent worship of God, but low views of God lead to low and base living. [see Proverbs 9:10 and Psalm 111 for similar thoughts]

R.C. Sproul’s recent musical collaboration with film score composer Jeff Lippencott, Glory to the Holy One, firmly encourages a high view of God. This collection of hymns and choral music effectively awakens the imagination to anticipate the beatific (heavenly) vision that will be the experience of all who are a part of Christ’s kingdom. In this, the collection succeeds as a fine example of worship music that is good, true, and beautiful. These new hymns for the church are a feast for the believer’s heart and mind. Each of the texts are thoughtfully rich and the music is very-well conceived to match. In an effort to demonstrate the music’s potential for the church, the CD is recorded by many excellent musicians, including The Choristers of Canterbury Cathedral, The Phoenix Chorale, and the Northwest Sinfonia Orchestra.

In Sproul’s own blog  promoting the CD’s release he discusses the state of church music in the past century or so and, notably here, the value of singing Scripture and great hymns in pointing to the transcendent character of God. In this way music has historically been part of the church’s catechism. Sproul’s states that this project “aims for a new reformation in our worship and praise.”

I would encourage you to read Sproul’s blog first and then continue reading here. In writing this review, my desire is to relate some timeless principles of music-making that Sproul and Lippencott are encouraging in the cultivation of God-centered worship. Here are some of the noteworthy tracks:

“1517”—The opening track of the CD orchestrally underscores the familiar voice of Renewing Your Mind as he dramatically tells of Martin Luther’s essential contribution to the Protestant Reformation. This track sets the tone for the other pieces on the CD—rich text accompanied by music that beautifully and rhetorically reinforces its meaning. In the way of a modern film-score composer, it recalls the tradition of sacred music that was championed by Luther, himself, as he believed music to be “the handmaiden of theology and second only to theology.” Handmaidens were always subservient to their masters. Their function was to provide what their master needed to function at his best. Until the transformation in Western music during the 18th century, the normative standard in sacred music was for the music to support the text (theology). It worked in every way possible to project the meaning of the text in sound and, thus, never risk competing with the message of the text.

“Glory to the Holy One”—With dramatic reverence this anthem sets the cries of the seraphim from Isaiah 6. What really sets this piece off is its placement on the CD, seamlessly following “1517.” This is no mistake; this is how it should be heard. It should be noted that Isaiah 6 outlines a biblical pattern for worship in revealing the stark contrast between the holiness of God and man’s (Isaiah’s) sinfulness and need for redemption. Appropriately, it begins with the pure and reverent sounds of an a cappella boy choir to introduce the scene:

Seated on the heav’nly throne,

Above all mortal view

The King supreme in glory sat

Bathed in resplendent hue

Then strings and organ enter transitioning to the music of the refrain—boldly proclaiming the cry of the seraphim as sung by the full choir:

“Holy, Holy, Holy”

Cried the seraph throng

Glory to the Holy One

Join in heaven’s song

After two more stanzas and repeats of the refrain, a dramatic cinematic transition ushers in the final stanza incorporating a martial percussion theme—urgently anticipating the wonder of and victory of salvation:

Angel come now, purge my lips

Make pure my soul anew

Now I’ll rise and stand again

In grace to go for you

“The Secret Place” – This wonderful hymn stresses the spiritual relationship that Christ’s disciples have with the living God. In a world of increasing tension, stress, hurry, and antagonism, this hymn offers the church the opportunity to again reclaim Psalm 46:10a, “Be still and know that I am God.”

“Heavy is Our Savior’s Cross” – The Choristers of Canterbury Cathedral sing this a cappella (“for the church”) piece with stunning musicianship. Opening with the boy choir, the mysterious and ominous nature of the refrain penetrates the soul:

Heavy is our Savior’s cross

Weighed down by human sin

His blood so pure, no earthly dross

Is borne by only Him.

The listener should notice throughout this piece how the elements of the music (including style, form, meter, rhythm, melodic shape, use of harmony, and the selection and interaction of voices) work together to piercingly communicate the text.

“Viam Dei” (Way of God) – This piece intensely portrays through solely instrumental music “the struggles, the push and pull, the pain and peace that the Christian encounters on the road on which God has placed each of His beloved—the path toward sanctification” (CD liner notes).  This is essentially accomplished through the creative use of a two-chord progression, which gives a clear sense of stress and release. This is an exceptionally poignant piece to worship with in times of deep, searching prayer. The final chords of the piece resolve to depict the completion of the Christian life—“the Christians faith, having been tested, is now made complete in the sight of the Savior face-to-face.” (CD notes)

“No More the Grave,” “Clothed in the Righteousness,” and “These Great Things” – These form a trio of hymns contemplating the Christ’s wondrous gifts promised to his church of immortality, righteousness, and glorification. The orchestral accompaniment for each of these tracks is suitably noble and majestic, reinforcing the wondrous propositions of the text.

All of the music on this CD is very good and the order of the tracks forms a biblically-theological arc throughout, a strength that I am sure is playing out wonderfully in the national tour of this music, which began in California on May 1.

The only real deficiency on this recording is that the words that the choir sings are difficult to understand on many of the tracks. Fortunately all of the text is included in a booklet with the CD, but for text of this caliber this is very unfortunate. Wonderfully, the sheet music is available for each of these tracks from Ligonier so choirs can recreate these works and improve this element. In order for music to be “the handmaiden of theology” the choir’s diction simply must be clear. How else can text and music formed together to stimulate the imagination regarding the things of God have its intended impact? The legendary Robert Shaw (who still, 16 years after his death, is thought of as the dean of American choral conductors) said regarding his craft, “I am amazed again and again how the mastery of successive minute technical details releases floods of spiritual understanding.” Nowhere is this statement truer than in the case of words sung. Shaw employed a marvelous technique with all of his choirs to achieve excellent diction. His recordings stun the listener with the clarity of the text. Conductors—to learn about his golden technique see here .

Nevertheless, this music is among the best of American twenty-first century sacred music for the church, and it succeeds brilliantly in calling us back to biblical values in the composition of music for the glory of God in corporate worship. King David’s musicians, as well as the artisans that crafted the temple of Solomon, including its articles and decoration, were highly skilled and produced works of the highest standards.  They were of the very best the Israelites had to offer. Following this pattern, Glory to the Holy One calls us back to the standard of God’s Word to guide us in the appreciation of all that is good, true and beautiful, values that our post-modern culture desperately needs to regain.

Ascribe to the LORD the glory due his name; worship the LORD in the splendor of holiness.  (Psalm 29:2)

Click here to hear recordings  and  order the CD or sheet music:  Glory to the Holy One 

Bibliography: 

Bauder, Kevin T.; Aniol, Scott; De Bruyn, David; Riley, Michael; Martin, Michael J.; Parker, Jason. A Conservative Christian Declaration. Religious Affections Ministries, 2014.

Jones, Paul S. Singing and Making Music: Issues in Church Music Today. Phillipsburg, NJ: P&R Publishing,  2006. For those who have heard the rumor that Luther’s hymns were based upon beer hall tunes, please see here how Paul Jones has cleared this up.

Lawson, Steven. “Introduction to the Attributes of God.” In The Attributes of God.  [on-line]. Accessed on May 18, 2015. Available from http://www.ligonier.org/learn/series/attributes-of-god-downloads/introduction-attributes-of-god/?; Internet.

Lippencott, Jeff and Sproul, R.C.. Glory to the Holy One: Sacred Music for the People of God. Ligonier Ministries, 2014, compact disc.

“Music as Servant of the Word” [on-line]. Accessed on May 18, 2015. Available from http://www.ctsfw.edu/page.aspx?pid=413; Internet.

“Robert Shaw: 1916-1999” [on-line]. Accessed on May 18, 2015. Available from http://www.metanoia.org/martha/shaw.htm; Internet. See program notes  under “Concerning Missa Solemnis, May 16, 1972.”

Tozer, A.W. The Knowledge of the Holy. New York: HarperCollins, 1961.

Turning from Worshiping Self to Worshiping God

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One of the biggest challenges to God-centered worship has been and always will be self-centered worship, or put more plainly—worship of self. This was the great sin of Lucifer (Satan) that got him thrown out of the presence of God forever. Biblical worship of God involves fear and reverence for Him leading to prostration—falling on our knees before Him. But what does prostration—a gesture of humility, imply for us in all things? Repeatedly, Scripture teaches that in order for our worship to be genuine we must depend upon, or place our trust in God.

We live in a culture of self-reliance. This philosophy is taught to us in our schools, in the popular media, in the world of business, by many parents, and is championed by what the bible calls “the flesh.”  Because this is our natural tendency—reliance or dependence upon God is supernatural. One of the great obstacles to trusting in God occurs in our mind. We know that we live in a world of cause and result. Each action we take has direct results and consequences. Yet as Scripture teaches, God is working simultaneously in every thought and action to ultimately bring about His results (consider Joseph’s life, Genesis 50:20).  Although we are very limited in our understanding, abilities, and existence, God is transcendent or infinite in His. Therefore, God alone is ultimately worthy of our trust and dependence.

Although we may know this, the turn from worshiping self to worshiping God is ultimately life-long and can be very challenging. However, I want to share today how God has and is working in me to accomplish this. Notice that I did not say, this is how I learned to worship God, OR here is what I did to get my worship right before God. No—God is the agent that produces this change and it is never of any merit of our own that we learn it.

LEARNING HUMIILITY THROUGH TRIALS
For many of us, when we encounter trials in life our first thoughts are not of James 1:2-4. Instead we wish that things were different and tend to compare our lives to those whose lives seem to be going much better. Only now at 44, am I really learning to take James seriously—that joy can really be our response to trials.

Back in 1996 God called me to attend seminary, and the call was joyfully confirmed through abundant financial assistance. My plans after seminary? To serve full time in church and build a thriving Christ-centered music ministry. However, life can offer some bumps in the road, right? And so I was let go from my first position due to some advice from a church-growth expert. My second go at this dream was incredibly tough as well, but I initiated the departure in obedience to God’s leading. Then it hit me—I was falling into the statistic that everyone talks about—most ministers only last two years in a given church.  How could this happen? I thought I had so much promise—my scholarships, grades, and encouragement from others all seemed to say so. I thought that God had chosen me for service to him through music and worship ministry.

It was then 2004. The next year, as the result of a spiritual gifts and temperament test and much prayer, I sensed that God was calling me to teach. He told me to go back to Southern Seminary and earn my doctorate. Here God would begin teaching me that it was by His merit and hand that any success  would come, not my own. Fast forward—in 2012 after much work, further trials, marriage, and a baby along the way, the D.M.A. program was finished.

TRUSTING GOD WHEN THINGS DON’T MAKE SENSE – WHAT IS GOD DOING HERE?
So, I began vigorously applying for teaching positions in music at universities across the country. Well, by the time 2015 rolled around, I began to really be concerned. These events just didn’t make any sense to me at all. I knew I had followed God to seminary the first and second times. I knew that He must be up to something—something that couldn’t be experienced without these events unfolding the way that they had in my life. I also knew that up to this point I had not really trusted God with the main events of my life. Sure, I had trusted him for my eternal salvation, but death was a long way off, right? How could I trust him now to make a substantial difference in my life where I could see him moving? How could I better experience the transformed life that Christ promises?

BECOMING AWARE OF GOD’S PRESENCE
Then a shift began to happen. I have a family member who is a Christian counselor. I was talking with him on the phone one night and I told him, “I don’t know how to trust in God.” He simply responded, “Ask God to teach you how to trust him.” So I did. The Holy Spirit led me from then on to tell God that I trust him whenever a difficult situation would arise. He also told me, “Shawn, when you do this [and mean it], it frees me to bless you.”

I started noticing that there was a direct response from God when I initiated trust. What I mean is that God was meeting me with his provision in some way in each situation when I would express trust. Not only would he equip me with peace—oftentimes there were events (sometimes several) that took place surrounding a given situation that made it very clear that God was at work. So what was I learning? Simply what I mentioned earlier—that God is the only one worthy of our ultimate trust. I was also learning the kind of existence that should be normal for the Christian—experiencing His presence in concrete ways—walking in the Spirit. I was learning to be aware of Him day by day in the fabric of life, not just during corporate worship or time set aside for personal prayer and Scripture reading.

TRUSTING GOD INSTEAD OF ANXIOUSLY STRIVING—PROCESS IS WHAT COUNTS IN THE KINGDOM
Not only do we live in world of self-reliance, we also live in a world that is very product oriented. In other words, in the marketplace what matters is not how much homework, footwork, or blood, sweat and tears that you pour into something—results are what really count. The problem with this system is that it literally trains us to think that results are all that matter. In the Christian life, this couldn’t be further from the truth. Proverbs 3: 5 and 6  us:

    Trust in the Lord with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths.

These verses clearly teach us that it is our dependence upon God that matters—upon what Scripture teaches and what he reveals to us through prayer—and the two never conflict. The principles taught in Scripture always align with what the Holy Spirit speaks to our hearts. When we rely upon God in this way, in our heart we are bowing to him as King of the universe. When we worry or anxiously strive for results in this life, then we put ourselves on the throne—as if this can be done. John 15 reminds us of how to cultivate the proper relationship with God—that it is abiding in Christ that we bear fruit for the kingdom. Biblical worship of God is all about process. The results are up to God himself.

CONCLUSION – THINGS TO REMEMBER
Although God is clearly the one who deepens trust in the heart of the disciple of Christ, there are a few things that I want to encourage you to remember:

  1. Praying and asking God to teach you how to trust him, is of the Spirit, not the flesh. This would never happen if God did not initiate the desire for greater trust in your heart.
  2. Trust is surrender, never manipulation. I believe that as I began the turn to rely upon God in the events of my daily life that he chose to encourage me greatly in the first steps I was taking. Trusting God can feel like jumping off into an abyss—it is scary at first, so God was encouraging further trust with quick results. Sometimes we may have to trust God with things that we will never fully understand or see resolved until we get to heaven.
  3. Anxious striving takes humility to overcome. We must turn away from our worrying, and still our minds in God’s presence. This should happen in increasing frequency throughout the day, as we place our trust in him. Consider Psalm 46:10, “Be Still, and know that I am God. I will be exalted among the nations, I will be exalted in the earth!”
  4. When trials come, remember that these serve as James 1 teaches, to test our faith and make us “perfect and complete, lacking in nothing.”
  5. Trust God at all times, remembering that when things don’t make sense to us—this is because God is God and we are not. Only He can see the master plan!
  6. Becoming aware of God’s presence and his work through you is a big part of worshiping him.
  7. Remember that the process of life lived in relationship with God according to Scripture is what really matters.
  8. Meditate often on the Psalms to remind yourself that when we are thinking and living rightly then God is at the center of everything we do. I love Psalms 46, 62, 27, and 131.
  9. Question: What else is involved in worshiping God rather than ourselves?

FOR THE GLORY OF GOD: RECOVERING A BIBLICAL THEOLOGY OF WORSHIP

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For the Glory

For those of you who have been reading my blog, I hope that you will view this link to my recently published review of this excellent book in Artistic Theologian: Journal of Ministry and Worship Arts, a publication of Southwestern Baptist Theological Seminary. Also, please see these quick promotional interviews where Block speaks personally about his book (click “interviews” and then “video”). You may also order the book from this link.

God-Centered Worship is Made of both Inner and Outer Expression

/ shawnteaton / 4 Comments

What does respect for others have to do with outward expression? As we become an increasingly technological and fast-paced culture, it seems that the means of communication that really matter to us are those conveyed via technology. Grocery shopping in pajamas, or attending graduation ceremonies in jeans and t-shirts shows either that we are losing our concern about the outward means we use to express ourselves toward others in the real world, or our somehow our secular culture is encroaching upon our understanding of the biblical correlation between how we express ourselves to others outwardly—and what we think or feel about others inwardly. While the connection we have to the world through technology is wonderful, the shift in values that we are seeing demonstrates that the current erosion of our culture is not only moral—but also in regard to basic real-world communication. This makes me wonder, what does God think of this shift in relation to his desires for worship?

My first blog entitled, “God-Centered Worship is Faithful to the Scope and Instruction of Scripture” affirmed Daniel Block’s stance in his new book, For the Glory of God: Recovering a Biblical Theology of Worship—principles taught in the Old Testament that are not clearly revoked or replaced in the New Testament should continue in the worship of God for New Testament believers. What then, may we ask, offers us the surest footing as we begin to study these principles? This blog will present a summary of much of what Block relates on pages 8-27 in regard to the biblical words for worship. The terms Block gives us are just the beginning of the most thorough treatment I have seen in a single volume regarding Scriptural teaching of God’s desires for us in worship corporately, and in all of life. Although I may not agree with everything in the book, it is a must read for those wishing to go deeper in the worship of God.

Block begins with the actual words that define the meaning of worship in both the First and New Testaments. As a preface to these words, Block points out that focusing upon the English term and its derivation from “worth” and “ship” is “irrelevant” adding that the term has also been used to honor goverment officials at least as recently as the past century. He explains that it is the words that Scripture uses that matter—and might I add—that keep it God-centered.

Block divides the biblical terms (used in both the First Testament and New Testament) into three categories—the dimensions of biblical worship. These are comprised of

1.) “Dispositional expressions (worship as attitude)”
2.) “Physical expressions (worship as gesture)”
3.) “Liturgical expressions (worship as ritual)”

Although many today refer to such passages as 1 Samuel 16:7 to relate that the heart is the only thing that God is interested in when it comes to our worship of Him, Block remarks “this idea tears such statements out of their contexts and assumes a faulty view of the relationship between one’s actions and one’s being—as if they can be divorced.”

“WORSHIP AS ATTITUDE”
In the First Testament, fear [yare] refers to “terror, fright,” as before opposing armies, but the same word sometimes refers to the “’reverence’ and ‘trusting awe’ placed in a superior.” The First Testament teaches that only as we live in fear of God are we capable of worshiping rightly. Furthermore, the First Testament clearly expresses that without this fear of God, his people will have many difficulties, not the least of which are problems with worshiping him. Malachi mentions “contempt for the sacrifices (1:6-12, 13b), boredom in worship (1:13a), a calloused disposition toward vows (1:14), ministerial irresponsibility and infidelity (2:1-9), ingratitude and stinginess in tithing (3:7-12), and arrogance toward YHWH (3:13-15)” all as examples of how worship is damaged when fear for God is lacking.

Block uses Deuteronomy 10:12-13 as a central text to explain the First Testament disposition in worship:

And now, O Israel, what does YHWH your God ask of you? To fear YHWH your God; to walk in all his ways; to love him, to serve YHWH your God with all your heart and with all your being, and to keep the commands and ordinances of YHWH that I am commanding you today for your own good.

The New Testament term which Block explains carries much of the meaning of the Hebrew yare, is the Greek phoboemai, which “may express fright, but it also expresses devotion, piety, and respect.” Luke refers to “’god-fearers’ (phoboumenoi)” in the book of Acts. Other New Testament terms that Block quotes have similar meaning, “‘pious/devout,’ ‘serving God with fear,’ and reverent.” He quotes First Timothy 6:11 as common to New Testament teaching:

But as for you, man of God, shun all this [namely, the temptation to be arrogant or conceited, to crave quarrels and controversy, as well as the love of riches—which leads to other harmful and senseless things]; pursue righteousness, godliness [eusebeia], faith, love, endurance, gentleness. (NSRV)

Block states,

First and New Testament perspectives on a proper disposition as a precondition for acceptable worship are indistinguishable. This is demonstrated by the repetition of the Supreme Command, which calls God’s people to love him with all their hearts/minds (Deut. 6:5; cf. Matt. 22:37; Mark 12:30; Luke 10:27); by Jesus’ citation of Isaiah 29:13 in Matthew 15:8; and by his declaration “Blessed are the pure in heart, for they will see God”(Matt. 5:8). Confronted with the glory of God, Paul fell to the ground in reverence and awe (Acts 9:4), as do the heavenly worshippers in Revelation 5:14. Echoing First Testament images and language, the author of Hebrews challenged his original readers and challenges us—”Having received a kingdom that cannot be shaken, let us be thankful, offering worship [latreuo] to God that is acceptable [euarestos] with reverence [eulabeia] and awe [deos], for our God is a consuming fire.  (Heb. 12:28-29)”

Clearly worship that is handled in a casual or flippant manner— lacking these characteristics of disposition—is not acceptable to God.

“WORSHIP AS PHYSICAL GESTURE”
Foundational physical gestures in biblical worship are hištahawâ (Hebrew) and proskyneo (Greek). Block explains that these words are often translated as “worship” in English, although most people have no concept of what the words actually mean. Block states, “both literally refer to subjects prostrated before a superior, a posture that states the equivalent of “Long live the king.”

Hštahawâ – Block uses two texts to illustrate the intensity of the term’s meaning— Isaiah 49:23 and Psalms 95:7. It’s First Testament uses are wide and varied, namely it was used in: (1) response to “divine favor or revelation;” (2) “Formal ritual contexts” See: Genesis 22:5, 2 Chron. 7:3, and Neh. 8:6; and (3) this word is common in the Psalms and Isaiah, also see Zeph. 2:11, and perhaps most importantly Psalms 29:1-2; 97:7, and Nehemiah 9:6:

You are YHWH, you alone; you have made heaven, the heaven of heavens, with all their host, the earth and all that is on it, the seas and all that is in them. To all of them you give life, and the host of heaven are prostrate (hištahawâ) before you.

Proskyneo – with meaning similar to hištahawâ, it portrays “the widespread custom of kneeling before a superior and kissing his feet, the hem of his garment, or the ground, and in a derived sense means “to worship.” Although several uses in Gospels and Acts would seem to validate its common meaning, it is only used in Acts 24:11 and in Revelation in regard to Christian worship. Block notes, however, that all uses of the verb are before divine or “supposedly divine” beings. Also, the New Testament uses other words which express prostration in worship—although not before God, these continue the understanding that prostration was used as a measure of great respect before a superior.

Prostration and American Pride: Considering the centrality of prostration in Scriptural accounts of the worship of God, the fact that we often resist prostration in worship as modern evangelicals would seem to be either 1.) an over-reactionary rejection of this as part of Roman Catholic practice, or 2.) a sign of the prideful nature of American culture, or both. As mentioned earlier, while some may profess that First Testament worship was primarily an outer expression, and that New Testament worship is primarily inner expression, Block makes four key points that convincingly expose this view’s fallacy:

1.) I Corinthians 14:25 depicts an unbeliever in attendance of the worship of God’s people and because of its genuineness he bows in worship (proskyneo).
2.) This view is based upon an incorrect understanding of Israelite worship. Clearly Scripture teaches that it is the heart and life of the person that God sees first in their worship of Him and that externals come after this. The story of Cain and Abel, as well as the collected writings of the Torah as well as the Prophets teach this plainly.
3.) This view neglects Paul’s own example and teaching expressed in Acts 24:11 (where he bows in worship in the Temple), Eph. 3:14, and Philippians 2:10.
4.) Jesus himself uses the word proskyneo no less than eight times when describing the nature of true worship and that it is not the location that matters. (John 4:20-21)

“WORSHIP AS CULTIC RITUAL”
Block gives a wonderful distinction between what many evangelicals know as a “cult”—a fringe group of heretics formed by an equally misguided leader—and the “classical” definition of cultic ritual which signifies “legitimate forms and systems of religious worship, especially external rites and ceremonies where homage is given to divine beings.” Several of the terms relate to service.

SERVICE: The term with the broadest meaning that the First Testament uses is ‘abad, “to serve.” Block makes it clear that this is not a degrading role, but rather one that lifts the status of the one who serves his superior. This verb includes usage for those who served in the court of YHWH, those who are his ambassadors, and for the Israelites who feared God and demonstrated lives of devotion unto Him. This term also is used in cases of cultic worship unto God. Secondly, šeret, “ to minister, serve” is most commonly used regarding the cultic service of maintaining the sanctuary and its articles, but also includes the care of music and the ark of the covenant. Other related terms are kohen, “priest,” and kihen, “to serve, act as priest.” Several bear liturgical meaning. As Block states, “the First Testament speaks of the full range of liturgical worship: prayer, singing, lamentation, fasting, and so forth.”

THE SACRIFICE: Although the New Testament makes it clear that “Jesus’ self-sacrificial ministry signaled the end of tabernacle and temple rituals. . . it uses First Testament language of cultic service to speak of Christian worship.” Similar to abad, we find douleuo, “to serve,” and apostolos, “messenger, envoy,” which implies that douleuo, rather than meaning the service of a “slave” (as some scholars would translate) or “bondslave,” is more inclined to mean God’s “specially appointed and commissioned agent.” “Douleuos is never used specifically of cultic service.” A comprehensive or robust sense of worship is found in Romans 12:1-2, where the Authorized KJV seems most accurate in translation:

I appeal to you therefore, brothers and sisters, by the mercies of God, to present your bodies [somata] as a living sacrifice, holy [thrysian zosan hagian euareston] and acceptable to God, which is your reasonable/logical service [logiken latreian].

This service, Block notes, is what Paul works out for us in Romans 12-15. As such it is, “the logical and reasonable response to the redemption we have received through the cross (Rom. 1-11), even as Israel’s wholehearted and full-bodied vassaldom was the logical and reasonable response to YHWH’s magnificent acts of redemption (Deut. 4:32-40; 6:20-25).”

THE PRIESTHOOD: Other cultic language is sacrificial in nature, relating to the priesthood. Block states,

Steeped in the vocabulary of the First Testament cult, the author of Hebrews demonstrates that Jesus Christ’s one time sacrifice for sins has ended the priestly service (leitourgein) and committed the ultimate ‘liturgical’ act by which we are sanctified (Heb. 10:10-12). Likewise, he is our high priest, seated at the right hand of the throne of God, a minister (leitourgos) in the sanctuary, in the true tent that the Lord has set up (Heb. 8:1-2).

Thus Christians, made brothers and sisters and fellow heirs with Christ, have now become “priests of God” (hiereis tou theou) as related in Revelation 20:6. I Peter 2:5 calls the body of Christ “a holy priesthood” (hieratouma hagion), as well as a “priesthood of royal rank” (basileion hierateuma). “Revelation 5:10 sings of people from every tribe and nation being made a kingdom and priests (hiereis).” In Philippians 2:17, Paul metaphorically speaks of himself as poured out as a “living sacrifice.” Block notes that in the New Testament corporate worship is “never explicitly called a liturgical event.”

PRINCIPLES FOR APPLICATION
Based upon study of the above terms, we can and should draw certain conclusions which may be used to cultivate worship that is in accordance with Scripture. Following is a merging of Block’s conclusions with my own concurring thoughts.

1.) CONSISTENCY–Block teaches we should have “consistency between confession and practice.” The connection between “faith and works” in James 2:14-26 affirms Block’s interpretation—as the apostle confirms in these verses that the outward actions of the believer display inner faith. Similarly loving the Lord with all of our “heart, soul, mind, and strength” (Mark 12) means that our entire being is actively involved in this affection. We should note that there is a consistency or congruency, if you will, between each of the dimensions of worship that the bible teaches (dispositional, physical, and liturgical). In other words, fearing God correlates strongly with bowing prostrate before him in homage, and these correlate with Scriptural liturgical actions—whether they be in corporate worship or in service to the Lord in all of life. This correlation seems to heavily imply that all other aspects of Christian worship would also be in agreement.
2.) REVERENCE AND AWE–It is as Hebrews states, “with reverence and awe” that the authentic worshiper approaches God. Therefore Block elaborates, “True worship expresses the submission and homage of a person of lower rank before a superior. . . .[Thus] true worship lets God be God on his terms, and we submit to him as Lord with reverent and trusting awe.”
3.) OBEDIENCE–True worship involves obedience reflective of a godly heart. 1 Samuel 15:22 states, “And Samuel said, ‘Has the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice. . . .'” Similarly we should note Micah 6:8 and Matt. 23:23. These passages reveal that obedience to God’s moral law is of higher rank in the worshiper’s priorities than cultic observance.
4.) COMMUNICATION–“True worship involves reactive communication.” Worship is comprised of God’s revelation of himself to us and our response to this revelation. The definition of worship that we use at Bethany Baptist Church is therefore:

We believe that biblical worship entails our most complete and affirming response to the revelation of who God is and what he has done. Furthermore, as the church we joyfully embrace the worship of God in two ways: (1) through corporate worship each Sunday morning and (2) through lives of worship, dedicated and obedient to God’s Word—both made possible only by our relationship with Him through Jesus Christ.

5.) GOD ALONE–Although we may bow as a demonstration of humility before human authorities, only God is worthy of our worship.
6.) WILL–Block states,

For worshipers’ acts of homage to be favorably received by God, they must align with his will rather than with the impulses of depraved human imagination. Forms of worship may vary from culture to culture, but true worship comes from hearts totally devoted to God and determined to please him. Scripture clearly reveals the forms of ethical worship acceptable to God, and since the New Testament gives minimal attention to corporate worship, true Christian worship should be grounded on theological principles established in the First Testament. Unless the New Testament expressly declares those principles to be obsolete, we should assume continuity.

 

CONCLUSION—ON GOD’S TERMS 

True worship occurs on God’s terms—heeding the words that Scripture uses to define it—both for the corporate gatherings of local church and in all of life. When faced with the weightiness of the list of these ‘worship words’ and the range of their implications—rather than being tempted to rise in revolt in our hearts against them, or feeling crushed by the weight of the implied expectations upon us—we should continuously turn to God to change our desires and affections and enable us to worship in ways that display transformed lives for his glory (Romans 12:1-2).

When we see corporate worship as Scripture defines it, we will begin to understand it as training for worship in all of life. In other words, worshiping God as the gathered Body of Christ as He prescribes, trains our disposition before God and others for every activity. Thus in developing our philosophy of corporate worship, including the forms employed (preaching, architecture, music, etc.)—these tools need to be such that are suited for this high task. Might we prayerfully ask, study, and spiritually discern: are tools we are using more palatable to the spirit or to the flesh in the devotional task of worship?

In Galatians 6:7-8, Paul speaks of sowing to the spirit (resulting in spiritual life) rather than sowing to the flesh (resulting in spiritual death). When seeking to adhere to the principles for worship that flow from our study of biblical worship words, we will be tempted toward legalism or toward licentiousness—two extremes that Galatians teaches are a result of sowing to the flesh. Instead Paul encourages us to follow an entirely different path, the path of sowing to the Spirit—depending upon the Holy Spirit to enable us to love God and love others rightly, and thus learn to love the law. This fulfills the law of Christ.

 

Block, Daniel I. For the Glory of God: Recovering a Biblical Theology of Worship. Grand Rapids: Baker Academic, 2014.
Dawn, Marva J.  How Shall We Worship?: Biblical Guidelines for the Worship Wars. Carol Stream: Tyndale, 2003.

God-Centered Worship is Faithful to the Scope and Instruction of Scripture

/ shawnteaton / 4 Comments

Have you ever wondered why today’s church may attract a lot of people, but those individuals seem to have trouble growing into deep abiding discipleship? Often this is because worship has become more centered upon the desires of the people than it is upon pleasing the heart of God. For worship to transform lives, it must be God -centered and thus rendered according to God’s instruction. The church must clearly keep in mind that as God is the author of Scripture, He is the author of Scripture-defined worship. When we acknowledge this, it will drive us to God-centered worship—worship cultivated for the glory of God.

It would seem that the approach to worship in many churches today is to base its understanding and value system regarding biblical worship, both in all of life and corporate worship, almost entirely upon the New Testament. World-class Old Testament scholar, Daniel I. Block has rightly proclaimed to us in his recent book, For the Glory of God: Recovering a Biblical Theology of Worship, that worship based upon the full counsel of God, should employ at least a “continuity of principle”—observed between the testaments upon study and comparison of (1) the underlying theology of the Israelite worship and (2) the theology of the New Testament. Thus, Block states

To be sure, in the light of Christ, the forms have changed—the sacrifices, the Levitical priesthood, and the temple have all been declared passé through the death and resurrection of Jesus—but does this mean that God’s first instructions on worship have no bearing on contemporary worship? Hardly. If Jesus Christ is YHWH, the God of Israel in human flesh (Matt. 1:23; John 1:23; Rom. 10:13; Phil 2:11), and if Jesus Christ is eternally changeless (Heb. 13:8), we should at least expect a continuity of principle between the Testaments. Jesus does not declare the old theology obsolete; rather, in him the theology underlying Israelite worship finds its fulfillment.

So, it can only follow that principles gained from studying both the Old and New Testaments should apply in all of our worship of God—in both our corporate gatherings and in our daily living. Where the New Testament clearly cancels out the Old, we should make changes as instructed, but where it does not, we should employ the theological principles learned from the Old Testament and seek to understand them in the light of New Testament revelation in our lives and churches. By employing these principles, I mean that we adopt them as part of our doctrine that guides how we think about the worship of God and the way we do it. Our right understanding of truth as inspired by the Holy Spirit in God’s Word, and the illumination of our minds and hearts by the same, is essential in this process.

My next blog will outline the biblical words for worship according to Daniel Block’s excellent study.

Block, Daniel I. For the Glory of God: Recovering a Biblical Theology of Worship. Grand Rapids: Baker Academic, 2014.