Posts Tagged ‘worship’
At the risk of being trampled by the ireful in the latest slanging match over rap and hip-hop, I wonder if I might interject? It seems to me, watching from a distance and not trying to read every contribution, that the debate quickly escalates into absolute and swingeing declarations that fail to take account of the various issues that ought to come into play. I may be wrong, but I hope I can lob a few thoughts into the debate.
I suggest that there are at least three questions that ought to be asked in assessing not just rap and hip-hop but other musical genres and forms.
First, and most generically, in what ways can a Christian appreciate, enjoy and embrace either a form or genre of music in and of itself, or a particular instance of that form?
Second, and a little more narrowly, to what extent is a certain form or genre an appropriate vehicle for the communication of distinctively Christian truth?
Third, and most specifically, is this question: is a certain form or genre a legitimate and appropriate means for the corporate worship of the gathered church?
Read the explanations at Reformation21.
This day was the best that I have seen since I came to England. . . . After Dr. Twisse had begun with a brief prayer, Mr. Marshall prayed largely two hours, most divinely, confessing the sins of the members of the Assembly, in a wonderful, passionate, and prudent way. Afterwards, Mr. Arrowsmith preached an hour, then a psalm; thereafter, Mr. Vines prayed near two hours, and Mr. Palmer preached an hour, and Mr. Seaman prayed nearly two hours, then a psalm. After this, Mr. Henderson brought about a sweet discussion of the heated disputes confessed in the assembly, and other seen faults to be remedied. . . . Dr. Twisse closed with a short prayer and blessing.
Read some lessions from Robert Baillie’s experiences at Reformation21.
Over at Reformation21, some thoughts on public worship as it relates to our singing:
The New Testament data with regard to singing in the worship of the church is, to put it bluntly, sparse. On the one hand, it seems strange that an issue which excited so little attention in the early church should be the sphere of so many of the worship wars which have erupted in recent years. On the other, perhaps it is precisely because the instruction is sparse and simple that we feel we have a right or even a need to develop our own principles and practice. . . .
I hope that these few thoughts will at least stimulate us to consider once again and more carefully, the hows, whys and wherefores of our sung worship, lifting up heart and voice in the right way and for the right reason, glorifying God and doing good to men as we sing a new song to the Lord.
Read it all if you’re interested.
But when we are told that this is the time of year when Christians begin to think again about the death and resurrection of Christ, does it not prompt the question of what we are supposed to be doing for the rest of the year? When men speak after their so-called Holy Week of the abating euphoria of the resurrection, surely they are explaining why a merely annual remembrance is insufficient? Christ Jesus is the risen Lord for 365 days of every year (plus the extra one when required), and we have a weekly opportunity for the distinct recollection of his death in an atmosphere conditioned by his resurrection. To flatten the whole year, perhaps rising only to a few unnatural annual peaks, is to miss so much, to lose so many things, to gain so little.
Christ died to set us free from empty things. Men died to liberate us from the rigamarole of unscriptural traditions and man-made routines and performances of religiosity. I hope that you will hear a voice from the blood-washed streets of the Old World, where those battles and the cost of their victory are ground into our consciousness, where the issues and enemies are neither distant nor tame, and where the lines remain clearly drawn in the collective memory of some of the Lord’s people, and consider whether or not the prizes so hardly won ought to be so quickly abandoned.
The conclusion of a heartfelt plea at Reformation21.
One of the ways which Reformed Baptist Churches have traditionally been distinct from many others Baptist churches is in regard to the serious nature of church membership. We believe that membership is biblical and that it is vital to the life of the disciple. We believe furthermore that members ought to be committed to the church and that they ought to express that commitment by attending all the meetings of the church (for instruction, worship, and prayer) unless they are providentially hindered from doing so.
In what follows I want to give four clear incentives to faithfully attending the stated meetings of your church.
The brothers at Main Things go on to give four incentives – Godward, selfward, saintward, and sinnerward – for our attendance at the meetings of the gathered church. Read them and remember that one of your simplest and best services to God and his people is simply being there.
Christmas is coming. The waterfowl belonging to the tribe Anserini of the family Anatidae are becoming appetisingly tubby; you might wish to provide some kind of charitable donation to the elderly gentleman holding out his headgear in the hope of a handout (work with me on the folk song/nursery rhyme, please). However, this particular Christmas comes on Sunday 25th December. And with Christmas come all the demands that generally get loaded on the Christmas season, and Christmas day in particular. The gifts. The cards. The decorations. The food. The fun and games. The festive films. The family gatherings. Oh, and for some of us, if we have time, maybe a bit of church.
Except that this particular Christmas comes on Sunday 25th December. And because it falls on a Sunday, it raises a question of priority. My point here is not to question – either for assault or defence – the validity of the Christmas celebration. In a Western society we recognise that – love it, like it, or loathe it – this particular season and this particular day come loaded with all manner of cultural baggage, and a fair weight of at least nominally Christian freight as well.
There is nothing inherently wrong with gift-giving, card-sending, thankful feasting, and family gatherings, and much that is inherently good and pleasant. Furthermore, the incarnation is one of the most glorious mysteries of the Christian religion: “our God contracted to a span, incomprehensibly made man,” as Wesley phrased it. Which child of God would not pause to delight in the wonder and excellence of the Godhead veiled in flesh, the incarnate Son – our Immanuel? In some senses this is the foundation of the atonement. There are depths of delight to be plumbed and high songs of praise to be sung. In addition, even in our degraded Western culture there may still be a few whose wish to go through the motions of worship, and that might bring them within earshot – we pray, within heartshot – of the truth of the Son of Man who came to seek and to save that which was lost (Lk 19.10). It may even prove a particularly profitable day in performing acts of mercy for those for whom Christmas is an appropriate (if merely moralistic to some) occasion for such.
But those good and pleasant things ought not to displace the things of first importance. The incarnation ought not to be a doctrine reserved for any particular time of year, and neither is it the particular focus of the Scriptural commands for the worship of Christ Jesus and the commemoration of his work. And while we embrace our opportunities for gospel witness, there are other realities that govern and condition our embrace of those opportunities. And even if you argue for a degree of Christian latitude in the fact or manner of your celebration (or not) of Christmas, there is nothing that requires a Christian – or anyone else – to make the 25th of December a day of particular focus.
But there is something that requires a Christian to make this 25th December a day of particular focus. It is the Lord’s day. It is that one day in seven, that first day of the week, that resurrection day, the day on which the church can and should gather in order to worship their living Lord. And that act of privileged obedience takes precedence over every act of liberty.
That imposes certain demands and pressures on us, on some more than others. For some, we face the desire to ‘do Christmas properly,’ a desire that might need to be toned down or put aside, at least for the day itself. However, for others it is the pressure of making it a real ‘family day,’ as if the family of God should take second place (Mark 3.32-35, anyone?). Such pressure will be painful, especially if many or all of the family are unconverted. But is this an opportunity to show where your priorities lie? It may be the sense of a lazy day, when you get up late and just mooch around, the temptation to minimise or even do away with the public and private exercises of worship. It may be the pressure, especially with young children, to flood the day with gifts and treats, and – even if you do seek to be in church – the forms take precedence while the substance is washed away on a tide of weariness, carelessness and greed. It may be that Christmas trumps Christ altogether, as services of worship and private devotions give way to the fact that, “It’s Christmas, after all.” Indeed, ironically, where in most years saccharine nativity scenes and pappy Christmas sermons rule, this may be the very year when some decide to give church a miss altogether.
However, if we are believers in God and followers of Christ and indwelt by the Spirit, worshippers of the Most High in all his majesty, might, and mercy, then Christmas must give way to Christ. Our attachment to the Lord Jesus must take precedence over all cultural and other pressures. Let the day be, before it is anything else, the Lord’s day. Plan and prepare around that priority, and let that which does not fit within such a framework give place. Indeed, a fairly simple solution might be to postpone or promote the occasion by one day.
So by all means enjoy a feast of good things. By all means take advantage of the trend of thought and feeling to do good to others, body and soul. By all means preach the glories of the incarnation of the eternal Son to those who may, under God, be primed to hear the truth of the Saviour, born of a virgin, born in the city of David, who is Christ the Lord.
But by no means forget the feast of soul that is laid up for the saints of God on the day and at the times when God, in a distinctive way, draws near to bless his gathered people. By no means forget that the best good you can do to a man is to speak the truth as it is in Jesus. By no means fail to declare that this infant born in Bethlehem, weak and helpless, was the mighty God, and that this God-man came into the world for the purpose of salvation through his death and resurrection. Be where you ought to be, doing what you ought to do, seeking what you ought to seek, and in so being, doing and seeking, may God truly bless us, every one.
Charles Spurgeon had the knack of straight talk with a cutting edge leavened with a cheerful spirit and a lively tone, even when dealing with a serious subject. Here he employs this composite skill on the subject of compromise:
Men seem to say—It is of no use going on in the old way, fetching out one here and another there from the great mass. We want a quicker way. To wait till people are born again, and become followers of Christ, is a long process: let us abolish the separation between the regenerate and unregenerate. Come into the church, all of you, converted or unconverted. You have good wishes and good resolutions; that will do: don’t trouble about more. It is true you do not believe the gospel, but neither do we. You believe something or other. Come along; if you do not believe anything, no matter; your “honest doubt” is better by far than faith. “But,” say you, “nobody talks so.” Possibly they do not use the same words, but this is the real meaning of the present-day religion; this is the drift of the times. I can justify the broadest statement I have made by the action or by the speech of certain ministers, who are treacherously betraying our holy religion under pretence of adapting it to this progressive age. The new plan is to assimilate the church to the world, and so include a larger area within its bounds. By semi-dramatic performances they make houses of prayer to approximate to the theatre; they turn their services into musical displays, and their sermons into political harangues or philosophical essays—in fact, they exchange the temple for the theatre, and turn the ministers of God into actors, whose business it is to amuse men. Is it not so, that the Lord’s-day is becoming more and more a day of recreation or of idleness, and the Lord’s house either a joss-house full of idols, or a political club, where there is more enthusiasm for a party than zeal for God? Ah me! the hedges are broken down, the walls are levelled, and to many there is henceforth, no church except as a portion of the world, no God except as an unknowable force by which the laws of nature work.
This, then, is the proposal. In order to win the world, the Lord Jesus must conform himself, his people, and his Word to the world. I will not dwell any longer on so loathsome a proposal.