READINGS WITH NOTES:

Worship, Liturgy & Renewal

Renz Domenique Gulimlim
MDiv Pastoral Studies

I. CHRIST–CENTERED WORSHIP – Bryan Chapell (total pages 300)

Gospel understanding is not only embedded in physical structures, but it is also communicated in

the worship patterns of the church. The structure of a church’s worship service is called its

liturgy. Many Protestants think “liturgy” only describes highly ceremonial worship in Catholic,

Orthodox or Anglican churches. We normally talk about our worship in terms of a “Sunday

service” or the “worship time.” The activities that surround the Sermon we may describe as the

“song service,” “the service of prayer,” or simply as “the worship.” However, the biblical word

for all that’s included in our worship is “liturgy” (latreia, see Rom. 12:1), and it simply describes

the public way a church honors God in its times of gathered praise, prayer, instruction, and

commitment. All churches that gather to worship have a liturgy—even if it’s a very simple

liturgy. (p.12)

Liturgy tells a story. We tell the gospel by the way we worship. Where a church maintains the

truths of the gospel, it inevitably discovers aspects of worship that are in harmony with other

faithful churches. In fact, worshiping with these aspects is one important way a church maintains

fidelity with the gospel. (p.15)

One great advantage of looking at the specifics of the different worship liturgies below is seeing
that their designers had loftier goals than satisfying personal preferences. Church leaders
designed their orders of worship to communicate the truths of Scripture, touch the hearts of
worshipers with the implications of those truths, and then equip believers to live faithfully in the
world as witnesses to those truths. We may not agree with the way all of these liturgies frame the
truths of the gospel, but it’s hard to fault the missional impulse behind their designs. Our goal,
therefore, should not be to mimic the liturgies that follow, but to learn how the church has used
worship to fulfill gospel purposes through the ages so that we can intelligently design worship
services that will fulfill gospel purposes today. (p. 17)

Luther’s Liturgy of the Word

Luther did not want his worship to be interpreted as a propitiatory sacrifice offered to God by a

priest on behalf of the people. Christ had been sacrificed once for all (Heb. 9:12, 24–28).

Because the work of salvation was done, it was now only to be received and celebrated by faith.

Jesus was not transubstantiated in the elements of the Mass to be sacrificed again. Instead of the

service requiring a priest to offer Christ again in sacrifice, Luther understood worship as God’s

gift to the people. Through the liturgy, God’s people could praise him for grace already

completed in Christ’s finished work of salvation. (p.33)

Thanksgiving and Response

Calvin did get his way regarding the inclusion of singing. Farel’s liturgy had no congregational

singing, but Bucer’s influence on Calvin convinced the French Reformer that the people needed

to participate in the service in this way. Calvin was initially unconvinced that singing was a

biblical element of New Testament worship, but ultimately reasoned that song could be a form of

prayer. And, he knew that prayer was included in New Testament worship! Calvin’s Regulative

Principle also led him to the conclusion that songs in formal worship should be the Words of

God, and thus he published psalters and largely limited the congregation to psalm singing. (p.46)
Offering and Intercession

As indicated earlier, Calvin and Bucer believed that almsgiving is an essential component of

New Testament worship. On the quarterly Sundays that the Lord’s Supper was observed in the

Geneva Liturgy, a collection served as the preface to Communion. We should not infer from this

practice that Calvin was unsympathetic to Luther’s concerns about an Offertory. The French

Reformer also knew that having offerings at the beginning of the table service could easily

stimulate indulgence-inspired perceptions about the need to “pay off” God before “gaining” his

grace. (p.51)

Communion

The beginning Offertory represents another aspect of discretion allowed in the Westminster

Directory. This order was not mandated, but common practice in the English and Scottish

churches reflects the liturgy of Calvin with the Offertory put in the place of almsgiving on a day

of Communion. The symbolism of uniting in care for one another and the church by such a

collection again overrides possible misunderstanding of making “payment” prior to partaking of

the sacramental means of grace. (p.64)

Worship Consequences

The consequences of making worship primarily about knowledge are both positive and negative

in post-Reformation Protestantism. On the positive side, believers are consistently urged to

worship in spirit and in truth. Ideally, they are led to heart engagement with their God not by

sentiment nor by superstition, but by right understanding of his Word. Such worship protects the

church from error and the believer from idolatry. The negative impact of turning the sanctuary

into the lecture hall is training believers to become merely reflective about the gospel in worship

and tempting them to believe that right worship is simply about right thought. As a consequence,

the worship focus becomes study, accumulating doctrinal knowledge, evaluating the Sermon,

and critiquing the doctrinally imprecise. Congregational participation, mutual encouragement,

heart engagement, expressions of grief for sin, and joyous thanksgiving may increasingly seem

superfluous, or even demeaning. Celebration is dismissed as “charismatic,” awe is lost, and

sacrament is reduced to remembrance instead of encounter with the presence of the risen Lord.

(p.69)

The great blessing of the contemporary worship music that was sparked by, and then fueled, the

charismatic renewal movements is its ability to connect with people. The worship music echoes

secular trends, making the church seem less odd for the unchurched and less remote from

everyday life for those who have found their churches’ music traditions stale. (p.73)
Examples of Rubrics before Confession

The Lord is in his holy temple; the Lord is on his heavenly throne. He observes the sons of men;

his eyes examine them. The Lord examines the righteous, but the wicked and those who love

violence his soul hates. . . . For the Lord is righteous, he loves justice; upright men will see his

face (Ps. 11:4–5, 7). Let us confess our sins. . . .

O Lord, you have searched me and you know me. You know when I sit and when I rise; you

perceive my thoughts from afar. You discern my going out and my lying down; you are familiar

with all my ways. Before a word is on my tongue you know it completely, O Lord (Ps. 139:1–4).

In light of God’s complete knowledge of our thoughts and actions, let us confess our sins. . . .

“Even now,” declares the Lord, “return to me with all your heart, with fasting and weeping and

mourning.” Rend your heart and not your garments. Return to the Lord your God, for he is

gracious and compassionate, slow to anger and abounding in love. . . . (Joel 2:12–13)

(p.82)

Instruction and Charge

The instruction sequence climaxes with a Sermon in an expository style that is preceded by a

Prayer for Illumination and a Sermon Scripture, which may be taken from either testament.

Following the Sermon are the equally familiar elements of a Service Prayer that seeks God’s aid

for his people’s application of the Word, and a Hymn of Response (again the congregation

responds to God’s Word in the dialogue of the liturgy). All is concluded with a scriptural
Benediction that follows a brief Dismissal worded in the form of a Charge for the congregation

to live in accord with the worship in which they have just participated. (p.83)

Why This Gospel Again?

We worship God according to this gospel pattern not because of arbitrary worship rules, but

because the content of the gospel shapes our response to it.2 We love God because he has

revealed the gospel to us, so it is natural that our expressions of love would be framed by the

contours of his redemptive work. Worship is our love response to his loving provision, so

nothing is more honoring of his grace than making its themes our own. We honor God, confess

the need of his Son, claim his pardon, bolster our obedience, bless our neighbor, and testify of

our Savior when our worship echoes the gospel that saves and sustains us. (p.126)

Components of a Worship Service

1. Calls (scriptural, pastoral, choral, unison, responsive, songs and hymns, etc.)
2. Prayers (pastoral, unison, responsive, corporate, elder-led, congregant-offered, personal, silent,
collect, scriptural, extemporaneous, ancient or contemporary form, hymn)
3. Scripture Readings (pastoral, unison, individual, choral, antiphonal, responsive)
4. Music (hymns, psalms, solos, choral anthems, choral-congregational responses)
5. Offerings and Collections
6. Creeds and Affirmations (Apostles’, Nicene, Athanasian, catechisms, historical and
contemporary writings)
7. Benedictions and Charges (scriptural, historical, extemporaneous)
8. Rubrics (i.e., explanations and transitions between worship aspects—see chapter 17 in part 2)
9. Sermon
10. Sacraments
11. Expressions of Fellowship
12. Testimonies and Ministry Reports
13. Oaths and Vows
14. Ordinations and Commissionings
15. Church Discipline
16. Fasting
17. Other
(p.158)

God calls us to worship. God’s Word exhorts his people, “Shout for joy to the Lord,” and,

“Worship the Lord with gladness.” In writing these words under the inspiration of the Holy

Spirit, the psalmist is actually speaking for God as he calls the ancient people to worship. The

example should remind us that a contemporary worship leader who uses the words of Scripture

to call the congregation to worship still speaks on behalf of God. The host of the worship service

is divine. We do not invite him to be present. He invites us to “come before him” (v. 2). God

calls us from all other preoccupations to join the people he has redeemed in recognition, praise,

and service of his omnipresent glory. (p.170)

Responsive or Antiphonal Calls to Worship

Typically the worship leader and the congregation alternate parts in responsive readings such as

these below, with the worship leader beginning and the congregation responding (group

responses are shown in bold). However, there are numerous ways to vary this pattern, such as the

choir or one section of the congregation leading and the rest of the participants responding.

(p.175)

The Assurance of Pardon in

a worship service announces God’s forgiveness. Shame is past, guilt is gone, and divine mercy is

ours. We have peace with God because Jesus paid the penalty for our sin on the cross. It pleased

God to apply our punishment to him who was without sin, and to grant his holiness to us who are

unrighteous. By faith we are united to Christ and may rest in the knowledge that we are as

precious to God as his own Child. (p.208)

Musical Examples
The following selections may be used as, before, or following an Assurance of Pardon.
Traditional
“Agnus Dei,” from Latin traditional
“Amazing Grace!” by John Newton
“And Can It Be That I Should Gain,” by Charles Wesley
“By Grace I’m Saved,” by Christian L. Scheidt
“I Heard the Voice of Jesus Say,” by Horatius Bonar
“I Know Whom I Have Believed,” by Daniel Whittle
“Jesus, Thy Blood and Righteousness,” by Nikolaus Ludwig von Zinzendorf
“Let Us Love and Sing and Wonder,” by John Newton
“My Faith Has Found a Resting Place,” by Lidie Edmunds
“O Sacred Head, Now Wounded,” by Bernard of Clairvaux, translated by Paul Gerhardt
“Redeemed, How I Love to Proclaim It!” by Fanny Crosby
“Rock of Ages,” by Augustus Toplady, modern arrangement by James Ward “There Is Power in
the Blood,” by Lewis Jones

Contemporary
“A Father to the Fatherless,” by Paul Oakley
“Before the Throne of God Above,” by Vicki Cook “Behold What Manner of Love,” by Patricia
Van Tine “He Looked beyond My Fault,” by Dottie Rambo “Here is Love,” by Robert Lowry
“I Could Sing of Your Love Forever,” by Martin Smith
(p.212)

A rubric was once the decorative text or instruction that appeared in red ink (rubric means “red”)

in medieval documents. In worship services, rubrics are the little directions that appear in the

bulletin or are voiced by the worship leader to lead the congregation through the conduct of

worship. The rubrics are not the major elements of the worship service, but rather are the

instructive transitions that tell the congregation what to do and why. Rubrics verbally tie together

key aspects of the worship service, explaining their purpose and sequence in relation to the

theme(s) of the entire service. (p.216)

Scriptural Roots

The homage reserved for presenting God’s recorded Word is evident in the honored position the

reading of Scripture has held in the liturgy, doctrine, and history of the Christian church. The
verses above from Deuteronomy schedule the public review of the arrangements of the covenant

between God and his people. Thus, as early as the Pentateuch, oral reading of Scripture becomes

a normative worship practice. Because these books of Moses laid the foundation for the Jewish

concept of all covenantal worship, this practice of public reading assumes seminal significance

for later developments in Christian worship. (p.234)

II. ENGAGING WITH GOD: A Biblical Theology of Worship – David Peterson

(total pages 300)

Worship in the New Testament is a comprehensive category describing the Christian's total
existence. It is coextensive with the faith-response wherever and whenever that response is
elicited. Consequently, 'our traditional understanding of worship as restricted to the cultic
gathering of the congregation at a designated time and place for rite and proclamation will no
longer do. This is not what the New Testament means by worship.” (p.18-19)

Like other nations in the ancient world, Israel expressed its relationship with God through
sacrifice and ritual, using sacred enclosures, and depending upon the mediation of priests. In
other words, it had what is technically called a cult. . . Modern use of the word 'cult' to describe
particular (usually extreme) religious groups should not be allowed to confuse this issue. (p.30)

A significant feature of paganism was the extent to which it was concerned to relate human life
to the processes of nature. Israel too had its nature festivals, acknowledging the hand of God in
the cycle of the seasons and the fruitfulness of the earth, celebrating his goodness with sacrifices
and feasting. (p.37)
The whole system of worship associated with these powerful symbols - the ark, the tabernacle
and the temple - was designed to be a means of acknowledging and living in relation to God's
royal and holy presence. Obedience to God in cultic observance was to go hand in hand with
obedience in matters of everyday life. (p.49)

According to the Oxford English Dictionary, 'to worship' is 'to honour or revere as a supernatural
being or power, or as a holy thing; to regard or approach with veneration; to adore with
appropriate acts, or ceremonies'. In English usage, 'worship' is an attitude of veneration or
devotion, or that attitude expressed in particular actions. The English word 'worship' is thus used
to translate certain Hebrew and Greek terms in Scripture, which designate a specific bodily
gesture, expressing an attitude of grateful submission, praise or homage to God. (p.55)

In the Old Testament, bowing down or bending over could simply be a respectful greeting, but
more often than not it was an expression of inferior status and subservience to another person.
Sometimes this obeisance was an indication of gratitude and sometimes it was associated with
supplication or entreaty. Whatever the situation, it was a recognition of the total dependence of
one party on another for the provision of some need. (p.63)

Adoration was not a form of intimacy with God or an indication of special affection towards
him,61 but rather an expression of awe or grateful submission - a recognition of his gracious
character and rule. This is consistent with my interpretation of the tabernacle, the ark and the
temple as symbols of God's kingly presence in the midst of his people. (p.73)

The word 'true' (alithinoi) in the expression 'true worshippers' (hoi alithinoi proslcynitai) means
'real and genuine', in contrast with the symbolic and typical.48 Old Testament worship was not
false, as Samaritan worship was false, but it was, in effect, only 'a shadow of the good things to
come' (Heb. 10:1, RSV), pointing forward to the reality which has come in Jesus. True worship
is defined as being 'in spirit and truth' (en pneumati kai alitheia). (p.98)

The discourse on ritual uncleanness, which is found in Mark 7:1–23 and Matthew 15:1–20, is
particularly significant in this regard. The Pharisees and scribes complained that Jesus’ disciples
defiled themselves by not observing ‘the tradition of the elders’ about ritual washing before
taking food. This custom was apparently grounded in the Old Testament requirements for the
priests to wash their hands and feet prior to entering the tabernacle. The Pharisees, however, had
extended priestly regulations to the laity in an attempt to sanctify the ordinary acts of life. Mark
refers to their traditions more generally (7:2–4), to prepare for Jesus’ condemnation of the whole
Pharisaical attitude to tradition. ‘You have let go of the commands of God and are holding on to
the traditions of men’, Jesus insists (7:8; cf. Mt. 15:3). His challenge includes a quotation from
Isaiah 29:13 (‘These people honour me with their lips, but their hearts are far from me. They
worship me in vain; their teachings are but rules taught by men’). This is followed by a pointed
example of how they rejected God’s commandments in order to keep their own tradition. (p.124)

In the first century of the Christian era, Rome was the capital of a huge empire, comprising many
races and religions. From the time of Alexander the Great (356- 323 BC) Greek culture and its
religious notions and practices had continued to have the most pervasive influence on the
Mediterranean world, reaching to Asia Minor, to Palestine and Egypt, to Rome and distant Gaul.
No official Greek religion appeared such as was known in Babylonia, in Egypt, in Rome or
among the Jews. Many local 'cults' were transported to new sites by missionary efforts or were
copied by other communities. New cults were practised alongside older cults, sometimes being
fused with one another in the course of time. Polytheism is essentially tolerant of all faiths.”
(p.144)

In my judgment, therefore, 'the breaking of bread' in Acts cannot be taken to refer to a liturgical
celebration distinct from the everyday meals that believers shared together. Such meals were
doubtless 'full of religious content because of the recollection of the table fellowship which Jesus
had with his followers during his earthly ministry' (p.156)

The presentation of ourselves 'as a living sacrifice, holy and pleasing to God', means serving him
in a whole range of relationships and responsibilities. When Christians become preoccupied with
the notion of offering God acceptable worship in a congregational context and thus with the
minutiae of church services, they need to be reminded that Paul's focus was on the service of
everyday life. (p.187)

What is going on around them, in the social and political life of their own cities, is part of a
conflict of cosmic proportions, the eschatological war of good and evil, the conflict of
sovereignty between God and the devil, in which they are called to take sides, to take a firm
stand, and by faithful witness to the truth to play their part in resisting the pagan state and pagan
society.” (p.261)
When the writer details with the meeting together of the particular group of Christians he
addresses, he uses the word episynagōgē. Like ekklēsia, this word refers to the act of gathering
and is not yet a technical term for their group or its place of assembly. Since the nearness of the
Lord’s return is used to highlight the importance of such gatherings (10:25; cf. 9:28), it seems
that our writer understood them as an anticipation of the ultimate, eschatological assembly of
God’s people portrayed in 12:22–24. Put another way, local congregations or house-groups may
be viewed as earthly manifestations of that heavenly assembly already gathered around God and
Christ. The congregational meeting should thus be a way of expressing our common
participation in that eschatological community, gathered, cleansed and consecrated to God by
Messiah’s work. (p.173)

Christians of every tradition need to be regularly exposed to the breadth and depth of the Bible's
teaching on worship and to understand how it relates to evangelism, edification, faith and
obedience. Above all, they must come to grips with the New Testament perspective that
acceptable worship is an engagement with God, through Jesus Christ, in the Holy Spirit - a
Christ-centered, gospel- serving, life-orientation. (p.293)

Israel’s hope of feasting together in the presence of the Lord (e.g. Is. 25:6–8) is fulfilled in the
new Jerusalem for those who are wedded to the Lamb. He is the one who cleanses and clothes
his ‘bride’, making her fit to share in this glorious event. This picture of the messianic banquet is
another way of describing the joy of the new creation, as detailed in Revelation 21 – 22. It is
clear then that rejoicing in God, giving him the glory and praising him are all different aspects of
the homage or worship that is due to him. Adoration and praise occur in the book of the
Revelation as the events of the End-time are unfolded or as they are anticipated. Adoration and
praise also function to recall the saving work of God in Christ and to spell out all its benefits.
(p.302)