CHRISTIAN CULT

By: Jesús Piedra Robledo

I. INTRODUCTION.
Christian Worship is part of the second-level subject curriculum of the
Regional Center for Apostolic Studies. It seeks for the student to acquire and/or
perfect biblical and historical knowledge on this matter. It is a guide for the study,
evaluation and reflection on what Christian worship is. Here we will present
concepts and principles that will serve as a basis for the student's own decisions.
The purpose is to offer help for reflection and evaluation of the situation in each
church, point out biblical concepts and indicate purposes and ideals taking into
account the reality of the churches.

II. PREVIOUS LEARNING EXPERIENCE THAT THE STUDENT REQUIRES TO

PARTICIPATE IN THE COURSE.
The student must be involved in the missiological work of the church,
because he will use his experiences as a framework for reflection, carrying out an
honest and critical analysis of the situation of his congregation, finding out its
causes and effects with a proactive attitude.

III. THE IMPORTANCE OF TAKING CHRISTIAN WORSHIP AS A PROJECTION

FOR YOUR MINISTRY.
Christian Worship is elementary because the student reinforces their
knowledge of reading reality and research, generating a proactive attitude. Attitude
and skills that will be useful in carrying out your ministry.

IV. THEMATIC CONTENT:

LESSON No 1.- WHAT IS THE CHRISTIAN WORSHIP?

Step 1. The Cult: Definition.
Step 2. The Cult: Purpose.

LESSON No 2.- MAIN ELEMENTS OF WORSHIP.

Step 1. The word of God.
Step 2. Praise.
Step 3. Worship.
Step 4 Offering and tithes.
a. The teaching of the Old Testament.
b. The teaching of the New Testament.

LESSON No 3.- THE LITURGY IN WORSHIP.

Step 1. Liturgy: Definition.
 Step 2. The liturgical forms.
Step 3. Necessity and limits of liturgical forms.

LESSON No 4.- THE LITURGE.

Step 1. Observations for the director of the cult.
Step 2. Factors in the direction of worship.

LESSON No 5.- THE EVOLUTION OF CULT.

a. Post-creationist era.
b. Patriarchal Era.
c. Mosaic Era.
d. Monarchic Era
e. Post-exilic Era.
f. Christian Era.

LESSON No 6.- ORIGINS OF THE PENTECOSTAL CULT.

Step 1. Liturgical characteristics of 20th century Pentecostalism.

LESSON No 7.- NEOPENTECOSTAL WORSHIP: MUSIC AND ITS

THEOLOGICAL CONTENTS.
Step 1. Theological contents of Neopentecostal music.
a. Important recovery of Psalms.
b. Images of God.
c. Christology of Glory.
Step 2. Positive elements and consequences of Neopentecostal
Musical work.
a. Resources for musical instruments.
b. Recognition of the musical ministry.
c. An alternative to capture youth attention.

LESSON No 8.- TOWARDS A WORSHIP MODEL IN THE CONTEXT OF THE

21ST CENTURY
Step 1. Influences of Postmodern culture on Worship.
a. Individualism.
b. Hedonism.
Step 2. Contemporary worship.

LESSON 1
 WHAT IS THE CHRISTIAN CULT?

Introduction.
The cult of God, worship, is one of the first human activities mentioned in the
Bible (Gen. 4:1-5), likewise it is the first thing that Noah and his family do after the
flood under the new creation (Gen. 8:20), and it will be the only activity of the
redeemed when we are in heaven (Rev. 4:10-11).

Let's meditate...
Genesis 4:4 And Abel also brought of the firstborn of his sheep, of the fattest of
them. And the LORD looked with favor on Abel and on his offering.

1. If worship is such an ancient activity and transcends into eternity, do you think
we should meditate more seriously on the way we worship today? Because?

2. Think about the requirements that a cult must meet to be pleasing in the eyes of
God.

Step 1.
The Cult: Definition.
Worship is our response to who God is and what he has done. God reveals
himself, speaks , acts in history and we respond with our praise for God's saving
acts. Let's look at some meanings of the etymological root of “cult”:

• 1. From the Hebrew Abad , which means work or service; hence worship is
called “service.”

• 2. From the Latin cultus , which means to cultivate or plow. It involves the
idea of taking land full of nettles, vermin, garbage, etc. to cultivate it, sow it,
plow it and water it so that it produces fruits and flowers.
Basically we can define Christian worship as a service, a tribute, an offering
of adoration and thanksgiving. These words and actions are motivated by our
knowledge of the God whom we worship. That is to say, the cult does not
commemorate a disappointed memory, no, the cult revives in each celebration the
resurrected Christ, and the hope that one day we will see him and will be with him
forever.

ACTIVITY 1.1

• What actions show that a heart is not prepared to worship God?

 • How could you prepare your heart to worship?

Step 2
The cult: Purpose.
The primary purpose of Christian worship is worship. Worship the only one
who deserves it, the God creator and sustainer of all things. Such worship must
fulfill a triple purpose: Honor God, edify the church and witness to the world with
proclamation.
CHRISTIAN CULT 1
I. INTRODUCTION. 1
II. PREVIOUS LEARNING EXPERIENCE THAT THE STUDENT REQUIRES TO
PARTICIPATE IN THE COURSE. 1
III. THE IMPORTANCE OF TAKING CHRISTIAN WORSHIP AS A
PROJECTION FOR YOUR MINISTRY. 1
IV. THEMATIC CONTENT: 1
WHAT IS THE CHRISTIAN CULT? 2
Introduction. 2
Let's meditate... 3
Step 1. 3
The Cult: Definition. 3
ACTIVITY 1.1 3
Step 2 4
The cult: Purpose. 4
ACTIVITY 2.1 6
ACTIVITY 2.2 8
MAIN ELEMENTS OF CULT. 8
Introduction: 8
Let's meditate... 8
a. In the Bible. 9
b. Currently. 9
Step 1. 9
Main elements of worship: The word of God: 9
ACTIVITY 1.1 10
Step 2. 10
Main elements of worship: Praise. 10
 ACTIVITY 2.1 10
ACTIVITY 2.2 11
Step 3. 11
Main elements of worship: Worship. 11
ACTIVITY 3.1 12
ACTIVITY 3.2 13
Step 4. 14
Main elements of the cult: Offering and Tithes. 14
Let's meditate... 14
The origin of income. 14
B) The teaching of the New Testament. 15
ACTIVITY 4.1 16
THE LITURGY IN WORSHIP. 17
Introduction: 17
Let's meditate... 17
Step 1 17
Liturgy: Definition. 17
ACTIVITY 1.1 18
Step 2 3
The liturgical forms: 3
ACTIVITY 2.1 3
Necessity and limits of liturgical forms: 1
ACTIVITY 3.1 1
THE LITURGY. 1
Let's meditate... 1
Observations for the director of the cult: 18
ACTIVITY 1.1 18
ACTIVITY 2.1 20
THE EVOLUTION OF THE CULT. 21
ACTIVITY 23
ORIGINS OF THE PENTECOSTAL CULT. 23
Let's meditate... 24
Step 1 24
Liturgical characteristics of 20th century Pentecostalism. 24
ACTIVITY 1 25
 NEOPENTECOSTAL CULT: 26
MUSIC AND ITS THEOLOGICAL CONTENTS. 26
Introduction: 26
Let's meditate... 26
Step 1 26
“Theological contents of Neopentecostal music” 26
1. Important recovery of Psalms and absence of suffering as part of the Christian
experience. 27
ACTIVITY 1.1 28
2. Images of God. 28
ACTIVITY 1.2 29
3. Christology of Glory. 30
“Elements and positive consequences of Neopentecostal musical work” 2
1. Resources for musical instruments. 2
2. Recognition of the musical ministry. 33
ACTIVITY 2.2 33
3. An alternative to capture youth attention. 34
TOWARDS A WORSHIP MODEL IN THE CONTEXT OF THE 21ST CENTURY 35
Introduction: 35
Let's meditate... 35
Step 1 35
Influences of Postmodern culture on Worship. 35
1.1 Individualism: 36
1.2 Hedonism: 36
ACTIVITY 1.2 37
Step 2 37
Contemporary worship. 37
ACTIVITY 2.1 38
QUESTIONS FOR FINAL EXAM (USA) 39

By offering itself, the church is edified and comforted, receiving the blessing as a
direct consequence of fulfilling the biblical mandate: “You shall worship the Lord
your God and Him only you shall serve” (Mt.4:10).
ACTIVITY 2.1

Read Deuteronomy 16:16 and share your reflection with the group:

In worship the past is united: we remember where God took us from, the
present: we confess our faith and love for him for what he does in our lives, and the
future: we long for his return and to live forever with him.
ACTIVITY 2.2
Gather in small groups and discuss the following statements that speak to
the purposes of worship.
In Christian worship:
a. The wonders of God are celebrated. Psalm 136
b. New life is celebrated. Deuteronomy 26:1-11
c. A call is made to integrity and an ethic of life. Jeremiah 7, 1-11 and Romans
12:1-2
d. The longing for the eternal is reflected. Revelation 4 and 5

LESSON 2
MAIN ELEMENTS OF CULT.

Introduction:
Perhaps one of the weakest points of contemporary theological reflection is
the reflection on worship. The church lives by its worship! Perhaps such a
statement seems exaggerated, since the church lives by its mission, by its prayer,
etc. But there is no doubt that the church is nourished by its worship, and that a
church that does not worship, or whose worship does not nourish it, is weak and
sick. Much is written about evangelization and education, but too often we neglect
the issue of worship, as if it were not a fundamental element in the life of the
church. Very little is meditated on this topic in our churches today. We spent long
hours discussing how to reach the lost? and How to insert them into the mission of
the church? Do not get me wrong, I am not saying that this should not be done, but
that we should dedicate more time to reflecting on the purposes of the cult, as well
as evaluating each of the elements that make it up and whether these are a true
cause for get closer to God and nourish our faith, as well as examine the
theological contents of the melodies that are fervently sung and how these educate
our faith. It is necessary to pay greater attention to cultic worship, so we will avoid a
church that is not only weak, but even erroneous in its theology.

Let's meditate...
Romans 12:2 Do not be conformed to this world, but be transformed by the
renewing of your mind, that you may prove what is that good, acceptable, and
perfect will of God.

Do you think it is necessary to renew our services to God? Because?

The elements that are part of the cult are very varied, read the following
biblical quotes and discover the elements that are mentioned there.
ACTIVITY 1.0
a. In the Bible.

Acts 2:42 __________________________________

Romans 15:26 __________________________________
1 Corinthians 12:9 __________________________________
1 Corinthians 14:2 __________________________________
1 Corinthians 14:26 __________________________________
1 Corinthians 16:1-2 _________________________________
Colossians 3:16 _____________________________________

b. Currently.

Make a list of the elements that make up the liturgy in the worship where you
congregate.
1. ____________________________
2. _____________________________
3. _____________________________
4. ____________________________
5. _____________________________
6. _____________________________
7. _____________________________

Below we look at some of the main elements of the cult:

Step 1.
Main elements of worship: The word of God:

All Christians agree that this is an essential and indispensable element of

Christian worship (2 Timothy 3:16). Without it, worship would not be a living and
effective encounter between God and his people, but rather a monologue or
dialogue of a human category only. If we place the word of God in the first place
among the elements of worship, it is not to reduce the entire worship to it, but to
emphasize that, without it, Christian worship would be, in a certain way, empty of
substance and would not be seen as that distinguishes it from a non-Christian cult.

All Christian worship is sustained and carried by the word of God (John
20:30-31). It is the fabric of the liturgy, the light that illuminates the worship and that
assures the faithful that the presence of God is not an illusion. , but a reality.

ACTIVITY 1.1
In worship the word of God appears in various forms, read the following
Biblical passages and discover them:

Luke 4:16 _______________________

Mark 16:15 _______________________
Revelation 22:21 ________________________
1 Peter 5:14 _______________________
Romans 15:33 _______________________
Psalm136:26 _______________________
Luke 23:47 _______________________
Luke 11:2

Step 2.
Main elements of worship: Praise.

In Christian churches, a large number of faithful associate “praise and

worship” with melodic and rhythmic music, we call fast songs “praise” and slow
songs “adoration”; But below we will see that this way of thinking is very limited in
relation to the true meaning of praise and worship.
Praise, from the Greek ainon , meaning: exalt, magnify, recognize. Praise
therefore expresses admiration, recognition and gratitude to God for what he did,
does and will do, (Ex: creation, blessings, forgiveness, etc.) and for what He is (Ex:
loving, just, faithful, forgiving, patient, etc.) Praise focuses our thoughts on God and
the more we know Him, the more we can appreciate what He has done for us.
All believers are commanded to praise God! In fact, Isaiah 43:21 explains
that praise is one of the reasons we were created, “This people I have created for
myself; He will publish my praises.”
An attitude of praise is the consequence of “Remember – Value – Express”
(Example: Psalm 103). Praise is the response of a heart full of love towards God.
And it can be expressed in different ways:
ACTIVITY 2.1

Read the following Bible passages and discover some of the ways we can
praise God:
Psalm 119:15-16; 145:5 ____________________________________
Ezra 3:11-13 __________________________________
Job 8:21; Psalm 126:1-2 ____________________________________
Psalm 98:4 __________________________________
Psalm 134:2; 47:1 __________________________________
Psalm 149:1-3

ACTIVITY 2.2

Praising the Lord leads me to think about him and stop thinking about
myself. Meditate on the following Bible portion; Acts 16:25 “But at midnight, Paul
and Silas praying, sang hymns to God; and the prisoners heard them. 26 Then
suddenly there came a great earthquake, so that the foundations of the prison were
shaken; and immediately all the doors were opened, and everyone's chains were
loosed.” What benefits does genuine praise bring? Share your reflection as a group.

Step 3.
Main elements of worship: Worship.

The word worship has its roots in the Koine Greek term proscuneo , which
means to revere or honor. It is used 59 times in the New Testament to indicate the
homage paid to a person by prostrating at their feet. It also indicates the fact of
paying divine homage or tribute (Mt. 4:10, John 4:20-21, Hebrews 1:6). Its literal
translation is “Kiss the hand or the floor in front.” The Hebrew word Shachah , used
in the Old Testament more than 170 times to indicate worship, literally translates as
bowing, falling, prostrating or kneeling.
All the writers I have consulted on the subject of worship agree that it is
something indescribable and indefinable given that it combines the human and the
divine. This does not mean that no efforts have been made to make it knowable,
but it must be taken into account that any definition or treaty on it will necessarily be
limited and insufficient. Thus, with due reservations of what has been said, I present
two definitions that can well be considered classics in the field of worship studies.
The first is that of William Tyndale who says that “to worship is to awaken the
conscience by the holiness of God, to feed the mind with the truth of God, to purify
the imagination with the beauty of God, to open the heart to the love of God and to
dedicate the will to the purpose of God.” The second is the one cited by Hugo
McElrath in his article entitled “The theology of worship” published in the magazine
Diálogo Teológico No. 14, where he considers that “worship is the creature's
response to the eternal.” In other words “… it is the human response to the
revelation of God in Christ.”
The essence of both definitions is found in the binomial Revelation –
Response where God and man are the protagonists. There is a free play between
the two without subjection to time or space: God reveals himself in love (Jn. 3:16);
in holiness (Isa. 6:3); in mercy (Ps. 36:7); in forgiveness (Isa. 1:18); in goodness
(Ps. 23); in greatness (Ps. 19)…and man responds accordingly with gratitude (Ps.
103); with repentance (Ps. fifty); with praise (Ps. 150); with delivery (Lk. 1:38); with
humiliation (Jer. 1:6, Ex. 4:10); with fear (Isa. 6:5), etc.
While worship and liturgy take place at a given time and place and through
established forms, worship can take place anywhere, in any way and at whatever
time the encounter between God and man takes place. Our duty, then, as spiritual
guides must be to educate our people to keep the channels of spiritual perception
open 24 hours a day, in expectation of the multiform revelation of God.
Below we invite you to read the following article by Marcos Witt published in
his book “Let us worship”, which is very clear in relation to the dynamics of worship.
Share your reactions to the reading with the group:

ACTIVITY 3.1

Below we invite you to read the following article by Marcos Witt published in
his book “Let us worship”, which is very clear in relation to the dynamics of worship.
Share your reactions to the reading with the group:

Worship is much more than just singing that Christ needs to take the throne
of our lives, but it is allowing Him to actually do so, in practice and daily life. We
could say, as we have said on so many occasions, that worship is a “lifestyle” (a life
ethic). Worshiping God has very little to do with singing and playing music. If only
singing makes one a worshiper, then the Father would not be looking for
worshipers since we all sing. If playing an instrument makes one a worshiper, there
would be no shortage of them, because there are many of us who play musical
instruments for Him. If going to any meeting makes one a worshiper, there will
already be billions of worshipers all over the world. In fact, when Jesus said: “The
Father seeks true worshipers,” there were already many who sang, played a
musical instrument and gathered together, but they were not true worshipers. Same
to this day.

ACTIVITY 3.2

Read the following Biblical stories (Genesis 22:5, 1 Samuel 1:28, Daniel
3:18) reflect and answer: What is worship? What is the difference between praise
and worship? What application do I find for my Christian life?
 Step 4.
Main elements of the cult: Offering and Tithes.

Introduction: One of the forms of worship little emphasized by pastors is

that referred to in Proverb 3:9 and Psalm 96:8. Perhaps for fear of being
misinterpreted and criticized by the congregation, and this has deprived many
brothers of the blessing that this way of worship entails. God blesses those who
honor him with their goods, the condition for this is that he does so with joy,
(Proverb 3:10; 2nd Corinthians 9:7) since the offerings must come from spontaneity
and not from demands as if they were of the collection of a tax.
Have you ever asked yourself: What is the reason why so many brothers fail
us in this way of worship? Frankly, I think it's not always meanness, but rather a
lack of teaching and motivation. We must teach the congregation that the value of
the offering does not reside in the merely economic issue, but in the relationship
that is given through it with God . Giving what He gives us means recognizing Him
as the giver of what we possess and at the same time as the owner and Lord of
everything. As David puts it well, “Everything is yours, and we give to you what we
have received from your hand” (1Chronicles 29:14).

Let's meditate...
It is necessary that we reconsider the place we give to the offering in our
worship. Do we give it the character of worship the same as the other elements of
the cult? Does the way we ask it make the brothers feel like they are worshiping?
How many sermons a year are preached on this way of worship?

The origin of income.

We must start from the basis that everything we have is from God. We
ourselves belong to him and God has recognized us as stewards of his
possessions (1 Corinthians 6:20; Romans 12:1). David's words: “...everything is
yours, and we give to you from what we receive at your hand” (1Cronicles 29:14)
should also govern our lives.
A) The teaching of the Old Testament.
Starting from the basis that God is the owner of everything (Genesis 14:22;
Psalm 50:10) and a perfect example of a Giver (John 3:16; Acts 11:17; 1John 5:11),
the first men learned to give , thinking that it was fair to do it and never too much.
From Abel's lamb onwards the criterion supported by the givers was to bring the
best for God . The first lessons on tithing appear long before the legal era, when
Abraham gave tithes of everything (Genesis 14:20) to Melchizedek, thanking God
for the victory he had given him and recognizing that he was his legitimate priest
(Hebrews 7:4-10). Abraham remained throughout his life a patriarch priest willing to
give even his son, if that was God's will (Genesis 22:1-2; 28:22).
With the law already in force, the people of Israel learned to give based on very
rigid directives that could not be broken without entering into the crime of theft from
God (Malachi 3:8-10). After the tithes had been fulfilled, the freewill offerings began.
Let's try to study these two sources of income a little more closely:

1. The obligatory tithes: Without going deeply into the subject, we can
distinguish that the Israelites gave:
a) The firstborn (Exodus 13:1-2 and 12)
b) The tithe of everything. A careful study of the subject reveals that it was
divided into two or perhaps three distinct parts. First: tithe for the Levites
(Numbers 18:21-28), for the maintenance of the priesthood and the Levitical
order. Second: Another tithe for the holidays (Deuteronomy 12:6, 11, 17).
Third: It would seem that every three years there was another special tithe
(Deuteronomy 26:12).
c) First fruits (Exodus 22:29).

2. Freewill offerings:
We read very especially about these offerings in Leviticus 1,2,3. According to
his will, each donor could add as God had prospered him. The offerings were so
abundant that they far exceeded the visible economic capacity of the town. Some
theologians believe that what was brought for the construction of Solomon's temple
exceeded a current budget of 500,000,000 dollars. When the people forgot their
vow to God they became poor, and when they renewed it, they began to see the
hand of God (Malachi 3:10,12).

B) The teaching of the New Testament.

In general terms, the gospels present a panorama similar to that of the Old
Testament except that following the Talmudic indications (Hebrew instructions) the
anise, mint and cumin were tithed (Matthew 23:23), trying to fulfill that which:
“everything edible… and that grows on the ground must be decimated.” The danger
lay, as the Lord pointed out, in that the smallest details of the law could be
scrupulously kept and other perhaps more relevant issues neglected.
The Lord Jesus taught to give abundantly and liberally, but also honestly
(Matthew 6:2-4) and above all with love, as in the case of the widow (Mark 12:41-
44). This awareness of giving abundantly with a joyful heart, ready spirit and
sincere desire, quickly passed to the early church and then: “… all who believed…
sold their property and goods and distributed them to all, according to the need of
each.” one” (Acts 2:44 Four. Five). So did Barnabas who had an inheritance, sold it
and brought the price and laid it at the feet of the apostles (Acts 4:37).
 1. Origin of the offering: The offering starts from the people of God and goes to
the Lord, even if it is applied to the temporal needs of the saints or people in
general. This is what happened in the Old Testament and we also learn it in
the New (2 Corinthians 8:1-5; Philippians 4:15-18). The responsibility of
ministering to the poor and supporting God's servants (Galatians 6:6; 1
Timothy 5:22) is also a privilege. In the Jerusalem church, the saints took up
this ministry as a means of making the gospel known (Romans 15:27). They
felt a debt towards those who had been the instruments of their conversion
and they offered abundantly. With the same abundance with which God had
blessed them (Romans 11:17- and 24). Funds for extension or for helping
churches in difficulty were to come from them. This lifestyle had penetrated
very deeply into the body of Christ so that no one thought that the tithe, as a
replica or continuation of the law, was sufficient.
a) The gift (2 Corinthians 8:11-12; Acts 11:29) : Let us note that in Acts 11:29 when
the brothers of Antioch had to offer, they did so: “each one according to what he
had” and not speculating first with his future plans, but with what they had now.
Based on this modality let's see the following:
1. With generosity. In 2nd Corinthians 8:2 it speaks of “liberality” which is
synonymous with “open hand” as seen in 2nd Corinthians 9:6 “…he who
sows generously will reap generously.” It is notable that the original of
this text says “but he who sows blessings will reap blessings.” The
believer who is poor in faith and stingy in sowing cannot experience the
value of divine provision nor the meaning of: “He who gives seed to the
sower, and bread to the eater, will provide and multiply your seed and
increase the fruits.” of your righteousness, that you may be enriched in
every way for all liberality, which produces thanksgiving from God
through us” (2 Corinthians 9:11).
2. Gladly. The well-known expression: “God loves a cheerful giver” (2
Corinthians 9:7) is just the last part of a magnificent text that began with:
“everyone give as he intends in his heart.” Joy is born then, with the first
intention of the heart, which was implanted when seeing what Christ
provided for us. In Acts 20:35 we read: “It is a more blessed thing to give
than to receive” as one of the maxims that the Lord established in his life.
(Luke 6:38, 11:9)
3. Periodically. In 1 Corinthians 16:1-2 it says: “Concerning the offering for
the saints, do also as I commanded the churches of Galatia. “Every first
day of the week each of you put something aside…”

ACTIVITY 4.1

It is very important for the happy running of the congregation that its finances
are healthy and taken care of seriously. Make an honest and critical analysis of the
economic situation of the church where you congregate and define what the causes
of this situation could be. What needs to change? What should we improve? Write
down your reactions on the following lines and share them as a group:

LESSON 3
THE LITURGY IN WORSHIP.

Introduction:
For a large part of evangelical Christians, who were born and lived under a
Catholic context, we associate liturgy with empty ritualism or invariable formulas,
which prevent any spontaneous and fresh action of the Holy Spirit and limit the
participation of the faithful to passive listening. In reality, those who think this way
ignore the true meaning of the liturgy, as we will soon see.

Let's meditate...

If you have the experience of having participated in the services of the

Popular Church, do you remember what they were like? What word could you use
to define your services? Does it compare to our Christian services? What
differences do you find?

Step 1
Liturgy: Definition.

Etymologically speaking, the word liturgy is made up of two Greek words that
are derived from laos (people) and ergon (work). Therefore, in its etymology it
means “the work of the people” which we could also define as the service of the
people or the way of carrying out religious services.
“Christian worship can only be liturgical, that is, the work of the people, when the
entire community celebrates the worship, no one should be passive, it is a true
community action.”
The liturgy is, therefore, the set of elements that form the order of worship
and that serve as a channel and expression to guide the congregation to a full
encounter with God.
The nature of the liturgy is, therefore, formal and that is why it has been
conceived as something static, inflexible and rigid; But if we want to renew it, it is
necessary to get rid of that outdated meaning and understand it as: “The thousand
ways in which worship can be assembled and developed.”
Harvey Cox, one of the most distinguished liberation theologians of the 20th
century and an observer of Pentecostalism since his adolescence; In his book “The
Seduction of the Spirit”, he states: “The liturgies have never been static. When you
study their history, you realize that they continually change, grow and develop. If
they don't, they inevitably die. We need new liturgical forms that express the new
religious reality. Our inherited rituals, although they preserve indispensable
elements that we can use and enjoy, are not sufficient on their own. Today, our
spiritual needs are different” (Harvey Cox)” . The authentic liturgy is one that serves
as a cause to express our faith and love for God.

ACTIVITY 1.1

In activity 1.0 section b of the lesson “Elements of worship”, you made a list
of the elements that make up the liturgy of the worship where you congregate. What
do you observe in that list? Is it always the same? Are they always carried out in the
same way? Are they a true cause to get closer to God and nourish our faith? Is
there the possibility of a change or improvement ? Write down your reactions on the
following lines and share them as a group:
Step 2
The liturgical forms:
Once we have defined that the liturgy is the form that we determine for the
development of worship, it would be good to consider how to carry it out? Under
what parameters to develop it? Do we do it responding to the spontaneity of the
moment? Do we do it following fixed forms? Or do we do it within principles of order
that leave a certain freedom? Whatever our answer, these questions show the
need for healthy and flexible liturgical forms, and above all, overcoming the
prejudices that the word liturgy can arouse.

ACTIVITY 2.1

Prepare a liturgical proposal for a cult in which you break with the forms that
are already established; taking care that the purposes of the cult are fulfilled.

Passe
d3
Necessity and limits of liturgical forms:
Now we are going to try to answer the question of whether worship can be
done “God's way” or if, on the contrary, it must not only take form, but a certain
form.
We could say that liturgical forms are a necessary evil, because they give us
order but they can become limiting. However, they help us evaluate the success of
our meetings, they serve as a reference.

ACTIVITY 3.1

What limitations can we find when drawing up the liturgy of a cult in a strict
and inflexible way?:

LESSON 4
THE LITURGY.

Introduction: The “ liturgist” is the person responsible for guiding and encouraging
the people to participate in the worship of God.

Let's meditate...
Exodus 19:22, Leviticus 8:6-9, 12-13, 21:6, 22:9, Isaiah 52:11, Malachi 2:7
What requirements must the liturgist meet? How should he prepare his heart?

Singing the Hymn: Entire consecration

Passe
d1
Observations for the director of the cult:

1. It is necessary to always recognize that the center of worship is the Lord

himself. This requires liturgists to live a clean life, full contact with the Lord's
people and with the Lord, and an attitude of broad discernment of what the
Holy Spirit intends to do in the meeting to follow in his footsteps.
2. The meeting is planned in its essential aspects, but it is not necessary to
keep an order of everything that is going to be done.
3. The order of worship should never be an obstacle to the action of the Lord.
But we must not confuse irresponsible improvisation with freedom of the
spirit. This balance must be part of the maturation of those who minister in
this part of the church.
4. Cult directors or liturgists must always be attentive to recognizing
manifestations foreign to the spirit of the Lord, people with emotional
problems, who want to powerfully attract attention, or satanic actions of
coldness, criticism or false prophecy. This imposes a very great
responsibility to always keep the cult under control.
5. The presentation of the cult leaders is very important. If they appear with a
sad face, do not clap their hands when singing, do not raise their arms, or
appear fatigued, lazy or bad-tempered, they will not help the cult.
6. Your way of standing must be firm, your voice clear, commanding but with
love, with a smile in the Lord and move freely. Your attitudes and words
must be positive. Instead of telling people: “I see that you are very cold,” tell
them: “let us worship the Lord with joy and joy.” “We are singing well, but we
are going to do much better.”
7. The beginning of every service should be joyful for a few minutes so that
people get in the mood and in an attitude of worship of God. If you start out
sad or lazy, it will affect the entire meeting. But after that period, you must
move to a spirit of reflection - meditation.
8. There must be coordination between those who preside and the musicians.
9. Those who preside set the rhythm and must have the musicians under their
control (request tone, silence, etc.) Children who participate in the service
must be given importance. Some children may participate in leadership
groups from time to time, and ask them to request chants.

ACTIVITY 1.1

Select four of the observations for the cultural director that you consider
most relevant and share with the group. Why?
Step 2
“Factors in the direction of worship”:

a) Be careful with excesses.

• Don't talk too much.
• Be enthusiastic without being over the top.
• Don't criticize the participation of others!!!
• Be careful with jokes.
b) The direction of the song.
• Make sure that the voice of the cultural director is the one that guides.
• Know the melody and lyrics. Sing at the top of your voice.
• Rest assured… if you enjoy the cult, they will.
• Never express insecurity when starting, eg: “Pray for me because I don't
even know where we are going to start.” Influence confidence and
encouragement.
c) The voice.
• Speak clearly and slowly.
• Your expression should be varied, enthusiastic and decorous.
d) Corporal lenguage.
• Look at the people.
• It is not mandatory to be behind the pulpit or lectern.
• Nervousness causes distraction.
• Express with your body what your words say.
e) The choice of songs.
• Select chants based on purpose.
• Be flexible to changes.
f) In his person.
 • Decent dress.
• Well presentable.
g) Projection:
• Be enthusiastic and friendly. “Smile”
• Be sensitive, “Let yourself be carried away by the inspiration of the Holy
Spirit”
• Don't look to be the main attraction.
• Sure of himself and the Lord.
• Sincere.
• May it inspire confidence.
• Take care of your dignity.
h) Trust (to acquire it you must):
• Understand that your service is very important.
• Develop an intimate relationship with the Lord.
• Develop a fraternal relationship with the Church.
i) Direct, do not manipulate.
• The ministry is one of direction, not control or manipulation. You should not
force the congregation to do something they do not feel like doing. Good
directors do not manipulate but inspire.
• The controlling director wants the congregation to move in obedience to his
orders or program: “raise your hands,” “a round of applause for Christ,” when
the expressions must be spontaneous.
• Neither eyes closed all the time, nor eyes open all the time. Observe the
congregation, worship and ask the Lord for direction.
ACTIVITY 2.1

Do an honest and critical analysis of the liturgists in your congregation or of

yourself if you are one of them; eh, identify what aspect should change? Or
what needs to be improved? Write down your reactions on the following lines
and share them as a group:
 LESSON 5
THE EVOLUTION OF THE CULT.

Introduction: Let's now briefly analyze the historical process of the cult. To
do this, we will divide the evolution and development of man's worship of God into
six general periods, starting from Genesis to the birth of the church in Acts 2.

1. Post-creationist era As we have already said, since the foundation

(Offerings). of the world man has felt the need to worship
God. In Genesis we find the first indication of
adoration and worship, this is given as a
response of gratitude from Cain and Abel to
God, which translated into an offering (Gen.
4:1-5).

2. Patriarchal era (Altars). In the time of the patriarchs, from Abraham to

Jacob, worship and worship was carried out on
a sacrificial basis as an offering to God. The
altars appear, which, as their name indicates,
were placed in high places, on the mountains
(Gen. 12:8; 22:2). Therefore, worship and
worship complement each other and evolve
from the first offerings of Cain and Abel, to the
sacrificial altars.

In the time of Moses and at the beginning of

3. Mosaic Era (Tabernacle).
the pilgrimage of the people of Israel through
the desert, the presence of God approaches
and manifests itself in the form of a cloud or
fire that guides, until God decides to live
among his people and leaves. He builds the
tabernacle being officiated by the priestly
caste of the Levites.
4. Monarchic Era (Temple). In the monarchical era since Saul, David and
Solomon, the worship of God was
complemented and the tabernacle was
definitively fixed in Jerusalem, under a stable
and permanent temple.
5. Post-exilic era We understand the post-exilic era to extend
(Synagogue). from the return of those who were deported to
Babylon and participated in the reconstruction
of the temple under Zerubbabel and later in the
reconstruction of the wall of Jerusalem under
Ezra and Nehemiah, to the intertestamental
period under the empire. Greek. Because the
Jews could not benefit from worship in the
temple during the Babylonian exile,
synagogues or assemblies arose, which
brought the word closer to the people, helping
them not to forget their national consciousness
as a chosen people and allowing more direct
contact and intimate between them and God.

6. Christian Era (Church)

In reality, the synagogue served as a bridge

between the temple and the Christian church.
Throughout the intertestamental period and
with the subsequent arrival of the Roman
Empire in 63 BC, cults would be celebrated
interchangeably in the temple of Jerusalem and
in local synagogues. The transition towards the
Christian church continued its process, and
already at that time, when the primitive church
began its journey, the official cults of the
temple and synagogues continued to be
celebrated, but they were gradually replaced by
family cults in homes, until definitively The
church, surpassing Judaism, stood as the
culminating institution of Christianity. However,
although it is correct to say that the church as
such was born in Acts, the entire evolutionary
process of the cult is largely completed from
Pentecost, receiving the Judaic heritage of the
temple and the synagogue and resulting in the
Christian cult of a fusion of both inheritances
based on the new Christian experience.
ACTIVITY
The evolution of Christian worship brings together all the Christological and
eschatological symbolism from the first offerings and sacrifices to the building of the
church.
Meet in small work groups and describe the meaning of the symbol with
Christ.

1. Offering:

2. Altars:

3. Tabernacle:

4. Temple:

5. Synagogue:

6. Church:

LESSON 6
ORIGINS OF THE PENTECOSTAL CULT.

Introduction: The modern Pentecostal movement had its origins at the

beginning of the 20th century (1901), in Topeka, Kansas and Los Angeles,
California, with the outpouring of the Holy Spirit and the consequent manifestation of
glossolalia. The names of some characters that stand out from this time are: Charles
Parham and William Seymour. In Mexico, the history of Pentecostalism dates back
to the end of the first decade of the 20th century (1914) with Romana de Valenzuela
in Villa Aldama Chihuahua, when twelve of her relatives received the baptism of the
Holy Spirit. It was the first time the Holy Spirit was poured out in Mexico.
Let's meditate...
Think for a moment about the day you were baptized with the gift of the Holy
Spirit… What was it like? What did you feel inside? Is there a word or phrase you
could use to describe that experience?

Step 1
Liturgical characteristics of 20th century Pentecostalism.

v Spontaneous, informal, celebratory, participatory and indigenous liturgical

expression.
v Franz Bartleman, who witnessed the emergence of Pentecostalism on Azusa
Street, narrates the dynamics of the original Pentecostal cults.
a) Spontaneity: Everything was spontaneous, ordered by the Spirit. We had
no human program. The Lord Himself directed, the service did not depend on
the human leader.
b) Break with the tradition of sacred spaces: Even we did not have a
platform or pulpit at the beginning. We were all on the same level.
c) Egalitarian liturgical community: Ministers were servants according to
the true meaning of the word. Brother Seymour usually sat behind two empty
shoe drawers, one on top of the other. He usually during the service, put his
head in prayer at the top.
d) Surprise ecstatic manifestations: Nobody knew what would happen,
what God would do. Someone could be speaking, suddenly the Spirit fell on
the congregation, God Himself gave the altar call.
e) A cappella singing: In the beginning, we did not have musical
instruments. In fact we didn't feel a need for them. There was no place for
them in our worship.
f) Sung oral memory: We did not even sing with hymnals. They were sung
from memory, fueled by the Holy Spirit.
g) Equal treatment of social classes: We did not have “respected people.”
The rich and educated were like the poor and ignorant.
h) Spontaneous popular preaching: No topic or sermon was announced in
advance, nor were there special preachers for the occasion.

v Bartleman himself expresses critically how Pentecostalism over time went from
a spontaneous cult to a more formal and institutionalized liturgical expression:
a) The tails of the bags were longer.
b) The kings returned to their thrones.
c) We were no longer brothers.
d) The services had an established order.

While Bro. Seymuor kept his head inside the empty box in Azusa everything was
fine. They later made a throne for him too. Now we had, not one hierarchy, but
many.
v Latin American Pentecostal hymns are mostly Christ-centered, testimonial
praises, with evangelistic and eschatological content. Example: “Jesus spoke
to me” (hymn).
v Over time the spontaneity of Pentecostal cults was replaced by “order” and
the rustic by the “aesthetic”. These changes resulted in a calm liturgy where
the movement of the body became a suspicious expression of carnality.
v Pentecostalism compared to Neopentecostalism tends to oscillate between
spontaneity and professionalism.

ACTIVITY 1

Write down the differences you find between what Pentecostal

services were like in the early 20th century and what they are like now.

Do you think the changes are good? But because?

 LESSON 7
NEOPENTECOSTAL CULT:
MUSIC AND ITS THEOLOGICAL CONTENTS.

Introduction:
The church is nourished by its worship, and a church that does not worship,
or whose worship does not nourish it, is weak and sick. For this reason we evaluate
some of the elements that make it up and if these are a true cause to get closer to
God and nourish our faith, likewise now we will examine the theological contents of
the melodies that are sung fervently and how they educate our faith. It is necessary
to pay greater attention to cultic worship, so we will avoid a church that is not only
weak, but even erroneous in its theology.

Let's meditate...
1st Corinthians 14:15 What should I do then? Well, pray with the spirit, but also with
the understanding; sing with the spirit, but also with the understanding. (NIV)
What do we mean by singing with understanding?

Step 1

“Theological contents of Neopentecostal music”

Introduction: The analysis presented below is of Neopentecostal music; It is

based on the study of recordings of solo singers and musical groups representative
of this movement, such as Marcos Witt, Juan Carlos Alvarado, Marco Barrientos,
Danilo Montero, Jaime Murrel, Armando Flores, Torre Fuerte, Sígueme, and
Palabra en Acción. We will carry out the audio - reading of these materials in the
light of the Psalms and the Christological song of Philippians 2:6-11, since
contemporary Christian music or from any era must be analyzed from hymnological
expressions and theological contents. central to the Bible.

To achieve the purpose of the study, we worked with an analysis format that
contains the elements that allow us to detect the theological content of the songs,
such as:

Keyword: blood, powerful, war, anointing, justice, victory, surrender, suffering, etc.
Theological idea or proposal: adoration, exaltation, spiritual intimacy,
evangelization, healing, liberation, etc.
Rhythm: rock, pop, rock ballad, cumbia, Hebrew, bosanova, grupera or banda,
rap, etc.
Origin of the composition: name and nationality of the composer
Expressions between the songs: applause, words, etc.

The following graph is the general result of the analysis of two hundred and
sixty-seven musical works (hymns and choruses), to which the theological content
search scheme was applied.

Theological Content
• Psalms • Glory

or Suffering • Victory

o Justice or Holy Spirit

o Privacy • Blood

• Delivery • Spiritual war

o Evangelization

The graph synthetically shows the elements that serve us in cataloging the
points to be developed later:

1. Important recovery of Psalms and absence of suffering as part of the

Christian experience.

The Christian cult from its beginnings used the psalms as part of the
community celebration (1st. from Corinthians 14:26; Ephesians 5:19; Colossians
3:16). However, the Neopentecostal recovery tends to be based on a selection of
psalms that ends up spiritualizing the faith too much, by leaving aside those psalms
that express human suffering (Ps. 23) or those who demand ethical behavior of
solidarity or denunciation against injustice.

Neopentecostal hymnology does not contain the expressions of lamentation

present in the psalms; They tend to avoid the words pain, suffering or related terms
to refer to the Christian life. This lack can be interpreted as a symptom of a
positivist and triumphalist tendency that cannot accept failures in believers,
imaginarily isolating them from the objective reality of illness, family afflictions,
unemployment, poverty and many other things that produce pain.

Unlike this approach, the classic Pentecostal song abounds in references to

suffering as part of the Christian life, which, far from being seen as expressions of
masochism, rather reflects the real life of marginalized people and the hope that the
encounter with God gives ( Hymn Example: I am a pilgrim). The absence of
suffering and pain as part of the daily experience of Christian people impoverishes
Neopentecostal hymnology.

ACTIVITY 1.1
Do an analysis of these two melodies, and share your discoveries with the
group:

Get up and save me (Marcos Witt)

Although an army encamps against me I will not fear, although there is war
around me today, I will trust in you. I will not fear ten thousand people who make
siege against me, even if the earth shakes, my salvation is in you. Because you
are my shield, you are my strength, you are my glory, who lifts up my head.
Even if you think of me afflicted, I will not fear.
Although my heart is shaken, I will trust you. I will not fear any man who gathers
against me, you are my God, my strength, my salvation is in you. ////Get up and
save me///

I am a pilgrim here (Vicente Moreno Reyes)

I am a pilgrim here in this sad world, I have no home to live in, I am walking with
many difficulties, but my home is in heaven.
I have to fight to be able to have my home with Jesus my king, I have to suffer
to be able to win, a crown is there in heaven, and if I am faithful I have to win it.

In the midst of pain I feel the love of Christ,

that makes me love him more and more;
It is a blessing to carry the cross of Christ, it is a glory of him to live.
There is an orchard of roses that await me there in my home, my sweet home,
where there is no pain, nor more sadness, everything is a spiritual joy

2. Images of God.

Every religion is an inspiration for the human being to come into contact with
divinity. The set of rules and rituals that stipulate this contact are impregnated with
images of the being whom one aspires to reach.

Sacred song, as part of religious expressions, is impregnated with divine

images. Hymns are composed and sung always projecting a certain character of
God. Pentecostal song, although it is very varied in its divine images, tends to
present in its hymns the image of a strict God, who offers salvation, but who
demands a total rupture of the practice of sin and a radical consecration, which is
expressed in activities such as prayer, fasting, attending services, evangelization,
etc. (example: Until the end I will fight, I will follow me Jesus).

In contrast, the Neopentecostal song is impregnated with very positive

images of God. His lyrics explicitly project the image of a loving, beautiful, tender,
good, understanding God with whom one longs to be. Example: Being here, by
Marcos Witt; Abba Padre, by Jesús olivares, sung by Marco Barrientos.

We must not confuse ourselves; Songs that reflect loving divine images are
perfectly legitimate Christian expressions. The error would consist in reducing the
personality of God to that of a good-natured, understandable and manipulable
father who borders on pandering. Hence, he can end up being a sovereign but
naive God, who can be used and pressured. A God to whom the believer can
approach, like a spoiled child, to take blessings from his pocket. Be careful with
these impressions of God!

ACTIVITY 1.2

Do an analysis of these two melodies, and share your discoveries with the
group:
Until the end I will fight ( Emeterio Reta G )
I want to serve the Lord, because I know that he can save me;

Well, he promises to take me to live, where I can always look at him. I have
fought the battle, Lord: I will tell you my race at the end, and I have also kept the
faith, I only hope you come to take me. I will have to fight with those who do not
have faith in the world, because being born of God, I do not want to separate
myself from his love. Everything I will have to suffer cannot be compared with
the glory that Christ will have to give to his people when he comes. The crown of
justice is already prepared for the one who fights to the end, the Lord just judge
will give it on the day that will have to come.

Being here (Marcos Witt)

Being in the presence of your divinity and contemplating the beauty of your
holiness, my spirit rejoices in your majesty, I adore you, I adore you.
When I see the greatness of your sweet love and check the purity of your heart,
my spirit rejoices in your majesty, I adore you, I adore you.
And being here, before you I will adore you Prostrate before you, my heart
adores you oh God And I always want to be there to adore And contemplate
your holiness
 I adore you Lord, I adore you.

3. Christology of Glory.

Contemporary evangelical music ignores the historical process through

which Jesus reached his glorification; That is to say, the cross and the resurrection
are sung as facts isolated from historical reality.

Religious singing is a powerful element to form the character of the Christian.

It is believed that Philippians 2:6-11 is a Christological hymn, that some authors
divide it into three stanzas to specify its theological meaning. The first deals with the
preexistence of Christ, the second about his earthly ministry, and the third presents
his glorification:

1. Who, being in the form of God, did not count equality with God a thing to be
grasped, but emptied himself, taking the form of a servant,
2. made like men; And being in the form of a man, he humbled himself, becoming
obedient to the point of death, even death on a cross.
3. Therefore God also highly exalted him and gave him a name that is above every
name, so that at the name of Jesus every knee should bow, in heaven and on
earth and under the earth. land; and every tongue confess that Jesus Christ is
Lord, to the glory of God the Father.

We can notice a balance between commitment and exaltation. The

importance of this Christological hymn shows us the educational importance of
hymns as carriers of theological messages that can form or deform the faith of the
church. That is why the contents of the songs used in the liturgy should not be
treated lightly. Its lyrics must be the result of a serious selection based on defined
and healthy theological criteria. Hence Paul taught that we had to sing with the
spirit but also with the understanding (1st. Corinthians 14:15).

We see in the hymn of Philippians 2:6-11, that no one can aspire to eternal
glorification, unless they first dare to assume humility and obedience to Christ in
daily life as a lifestyle. Unfortunately, in contemporary evangelical hymnology there
is a strong glorifying, triumphalist tendency, which is provoking a type of
individualistic, victorious, boastful Christianity, which is very far from being the true
manifestation of triumph.

A spirituality that bases the experience of its faith on glorification does not
produce mature believers. All those who want to call themselves Christians will
have to go through the scandal of the cross. The Christian life includes sacrifice
and pain as part of spiritual growth.

A healthy hymnology and liturgy seek to communicate a comprehensive

message that invites humility (Kenosis – self-emptying); unity, cooperation,
commitment, obedience and sacrifice (earthly ministry); as well as joy, exaltation
and ecstasy (resurrection and Pentecost).

Do an analysis of the following melodies and share your discoveries with the
group: What is the central message? Commitment – service or Glorification –
exaltation:

ACTIVITY1 .3
 Wonderful Power (Hymn)
There is power (Hymn)
Generation that dances
(In true and spirit)
I will win ( Honey of Saint Mark)
My church (René Glez)
I ask you for peace ( Jaime Murrell) _________________________________
Christians (Marcos Vidal)
Let's sing
(In true and spirit)
Fire ( Billy Bunster )
_________________________________
_________________________________
________________________
_________________________________
_________________________________
_________________________________
________________________
_________________________________

Step 2

“Elements and positive consequences of Neopentecostal musical work”

Introduction: As we mentioned previously, the contents of our songs

educate our faith; But it is necessary to clarify that not all Neopentecostal music is
harmful to our congregations, as long as there is healthy and balanced preaching
that leads all the faithful to commitment to Christ and his mission. Let's see below
some positive consequences of Neopentecostal musical work.

1. Resources for musical instruments.

Music is, without a doubt, a vital part of worship and is recognized for its
virtue of provoking an emotional atmosphere that is essential for carrying out the
liturgical celebration. However, it is paradoxical that despite its importance, many
churches invest little money to improve this important element in liturgical life.

For most Neopentecostal churches, part of their mission is the

professionalization of their musicians and singers, as well as the acquisition of
professional sound equipment.

ACTIVITY2 .1
 What are the majority of our congregations' financial resources invested in?

Is there a comprehensive training project for the Praise ministry in our local
church?

Do you think the investment for this purpose is necessary? Because?

2. Recognition of the musical ministry.

In Neopentecostal churches, Christian musical exercise is accepted as an

official ministry. This new attitude also opened the possibility of financially
supporting the musician who is now known as the music minister or worship
director. However, this official support that the musicians received also implied a
professional responsibility that demands of them to maintain a good musical level.

Our Apostolic church opened its eyes to the ministry of all believers; men
and women called by God to the service of the local church according to the gift or
call they have received from God, and with this the marked division that existed
between the official ministry (ordained ministers) and the lay people, between that
musicians commonly are. We are all called to be priests, ministers of a new
covenant; Now for the development of any ministry there is not only institutional
recognition, but also profiles and requirements.

ACTIVITY 2.2

Review article No 72 section IV of the Ministry of all believers of the IAFCJ

Constitution and note the requirements that the local minister must meet to
receive his ministerial appointment:
3. An alternative to capture youth attention.

In a society where communication through music and images predominates,

the Neopentecostal musical phenomenon became an alternative to capture the
attention of youth. The interest of youth in music cannot be ignored; One survey
shows that teenagers listen to an average of four to six hours of music a day. They
wake up with her, study with her, dance and play with her, drive and even sleep
with her.
In April 1999, humanity was shocked once again by the news that narrated
the massacre of thirteen people in Littlenton, Denver, by two teenagers, who later
took their own lives. This fact is the reflection of a society deformed by unhealthy
cinematography, increasingly violent music, which promotes a nihilistic attitude
towards life.
The influence of music on youth confirms the impression of Aristotle when he
declared that music had the power to form our character, or the criteria of Lenin
who saw in music a quick way to destroy a society.
Neopentecostal music, in its varied rhythms and styles with its qualities and
limitations, is a meeting point for thousands of young people and through it they
come to know Jesus Christ. There is no doubt that this is better than seeing young
people trapped in the clutches of vices and violence. It is better to see them sing
and dance to music that, although it can be criticized as irreverent and alienating,
does not promote vices and perversions as secular music does. Although this
conclusion may be simplistic, it is clearly realistic about the role that music plays in
our times. Neopentecostal music is then a response to musical models that seek to
alienate and oppress youth.
Recognizing the validity of contemporary music is not intended to present it
as a panacea for youth problems, but it is clear that this music is an instrument that
captures youth attention and interest. Of course it needs the complement of a
healthy family life, a mature pastoral ministry, a serious and balanced Christian
education, and contextualized biblical preaching.

ACTIVITY 2.3
 Interview five young people from your congregation with the following
questions and share your results as a group:
Does music help you in your relationship with God?

What happens in you when you listen to Christian music?

How much time do you listen to music a day?

LESSON 8
TOWARDS A WORSHIP MODEL IN THE CONTEXT OF THE 21ST
CENTURY

Introduction:
The Christian cult brings together all the Christological and eschatological
symbolism from the first offerings and sacrifices (Gen. 4:1-5), the altars in the
patriarchal era (Gen. 12:8; 22:2), the arrival of the tabernacle (Ex. 26) in the time of
Moses being officiated by the priestly caste of the Levites, later in the temple of
Jerusalem (2nd Samuel 7:13, 2nd Chronicles cap. 3, 5, 6 and 7), until the
emergence of synagogues with an emphasis on the teaching of the word of God.
Christian worship from Genesis to the present day has evolved, but its
purpose remains the same, to worship the only wise God, who is worthy of
receiving all the glory forever, amen.

Let's meditate...
Do you remember what the cults were like long ago?

Or the stories your parents or grandparents tell about what services were like in
their time?

Step 1
Influences of Postmodern culture on Worship.
Postmodernism is a cultural current characterized by the death of all the
ideals that until now kept the dignity and hope of man standing. The era in which we
live faces the collapse of philosophical, political, moral and religious systems. This
postmodern chaos produces a loss of horizons and references in all areas of life.
The world lacks ideological or religious motivations, there is no commitment to
anything or anyone. Everything is indifferent. This disorientation regarding
everything favors an existential void, which in turn and by reaction, provokes an
individualistic and hedonistic attitude towards faith.

1.1 Individualism:
Individualism is the philosophical doctrine where the person always tries to
be the best and does not seek help from others. Teamwork is not something
important to him. The most popular phrase of the individualist is: “Thanks to my
effort I have gotten here.”
Some of the dangers that threaten Christianity and that ultimately affect our
worship are excessive individualism that makes us believe that faith is an individual
and not a collective matter (Acts. 2:42-47); We see this in many of our services
where the faces of those gathered seek a direct experience with God, but those
around them (ministries) sometimes do not contribute to that experience due to
their desire to “shine”, following their own criteria.

ACTIVITY 1.1
How has this attitude infiltrated our churches? Do you identify some

1.2 Hedonism:
Another danger that threatens the church today is a hedonistic conception of
faith. Hedonism is the Western philosophical doctrine based on the search for
pleasure, avoiding anything that causes discomfort or pain, whether physical,
psychological or moral. Postmodern man knows that God exists, but he is not
interested in knowing Him; he has built a particular form of spirituality, according to
his perspective. All he is interested in is “having a good time.”
The postmodern man looks for a church where he feels good!, where too
much is not demanded of him: Which church is the one that offers the most joy to
its congregants? Seek a gospel without law, a grace without obedience, a joy
without responsibility. When the worship we celebrate does not lead us to
counteract these tendencies, we turn faith into another consumer product for the
market. We must not forget that worship is the recapitulation of the history of
salvation. Nowadays, services are becoming shorter: fewer readings, shorter
sermons and more singing. Many of the “faithful” are only looking to have a good
time, but they close their minds and hearts to the commitment of the word.

ACTIVITY 1.2
How has this attitude infiltrated our churches? Do you identify some hedonistic
attitudes in our cults or meetings? Write them down and share them as a group.

Step 2
Contemporary worship.
At first the church gathered around the Word and the table and around this
there was a natural response: adoration, communion, offering (Acts. 2:42-47).
Therefore in our worship we must respect the structure that we collect from the
Bible and history.
Now, if worship is the encounter of God and his people, if God from the
beginning seeks man to restore him and he seeks God to be restored, we are
talking about a cultic relationship, a search for communion like the one It occurs
naturally and spontaneously in social relationships. For example, when we invite
friends to have dinner together: first, we welcome them and greet them at the
entrance. Second, we went to the living room to communicate. Third, we sat at the
table to partake of the food. Fourth, we say goodbye to the guests. This social and
festive gathering of guests in our home is compared to Christian worship, rising and
acquiring its noblest meaning in the encounter between God and his people. What
parts does this meeting consist of? Of the same: reception, communication, food,
farewell.
Returning to the example of food and guest treatment; Will the forms and
treatment be the same in all homes? No way. Each host has their own style; In
some cases it will be something ceremonious in a luxurious environment, in others
it will be something simple in a comfortable and functional environment, and in
others it will be an intermediate point between the two. The structure does not
change, since in all homes where a meal is celebrated with guests, the same
pattern is followed.
In contemporary Christian worship, two elements continue to be at play, the
content or purpose of worship and the form (style) or order in which it is done. How
to present the traditional worship to today's man? The essence is to present a cult
that does not negotiate its biblical principles and values, but that is attractive,
dynamic and joyful like a party that is to God. Let us never forget that “The basis of
worship is the Word of God, the content of worship is especially Christological.”
Style is the expression in how we do it. The forms change, but the substance never.

ACTIVITY 2.1

Describe what the principles that govern worship today should be?

BIBLIOGRAPHY

1. Thompson Reference Bible; Reina Valera 1960 version.

2. Daily Living Bible; Reina Valera 1960 version.
3. Apostolic Notebooks; No 1 Oct. From 1992, Dr. Manuel J. Gaxiola G.
4. Between spontaneity and professionalism; Adoniram Ibarra Silgueros.
5. The Greek of the New Testament, United Bible Societies.
6. The Upside Down Kingdom, Kraybill, Dondd B.
7. The Christian Worship; Juan Varela.
8. Liturgy and Evangelization; Jacobo Mendoza N.
9. Larouse; dictionary of the Royal Spanish Language.
10. The Seduction of the Spirit; Harvey Cox.
11. Liturgy Manual; Apostolic Module, Sergio Carrillo Q. and Andrés Valencia S.
12. Principles and alternatives of pastoral work.
13. Excellence Plan; IAFCJ, AR.
14. On this Rock I will build my Church; Raul Caballero.
15. IAFCJ Constitution, 2012.

QUESTIONS FOR FINAL EXAM (USA)

1. Define What is Christian worship?

It is a service, a tribute, an offering of worship and thanksgiving to God for
who he is, what he has done and what he will do.

2. Does it mention the first biblical quote where we find man worshiping God?
Genesis 4:1-5

3. Mention the four main elements of the cult?

The word of God, Praise, Worship, Offering and tithes.

4. Does it define the concept of praise?

Exalt, magnify, recognize. Praise therefore expresses admiration, recognition

and gratitude to God.

5. Define in your own words what do you understand by worship?

Worship is the maximum expression of gratitude, it is not only expressed
with our praise, but with our submission and obedience, it is an ethic of life.

6. Can you write down a couple of biblical quotes that support the doctrine of
tithes and offerings?
Malachi 3:10,12 and 2nd Corinthians 9:7

7. Etymologically, what is the meaning of Liturgy?

 The work of the people.

8. What does Harvey Cox say about liturgies?

“Liturgies have never been static. When you study their history, you realize
that they continually change, grow and develop. If they don't, they inevitably
die.

9. Who is the liturgist?

He is the person responsible for guiding and encouraging the people to
participate in the worship of God.

10. Write two observations that are made for the cult director?
It is necessary to always recognize that the center of worship is the Lord
himself. This requires liturgists to live a clean life, full contact with the Lord's
people and with the Lord, and an attitude of broad discernment of what the
Holy Spirit intends to do in the meeting to follow in his footsteps.

11. Mention 4 factors in the direction of worship?

Don't talk too much, Be enthusiastic without exaggerating, Don't criticize the
participation of others, Be careful with jokes.

12. Mention and describe in your own words two general periods in the evolution
of the cult?
Post-creationist Era and Mosaic Era.

13. When did the modern Pentecostal movement have its origins?
It had its origins at the beginning of the 20th century (1901).

14. What did the Christology of glory consist of?

It is the balance between commitment and exaltation. Christ emptied himself,
became a servant and was exalted. Philippians 2:6-11

15. Do you mention two positive elements and consequences of the

Neopentecostal Musical work?
Recognition of the musical ministry and an alternative to capture youth
attention.

16. Describe what you understand by individualism and hedonism?

Individualism is the philosophical doctrine where the person always tries to
be the best and does not seek help from others. Hedonism is the Western
philosophical doctrine based on the search for pleasure, avoiding anything
that causes discomfort or pain, whether physical, psychological or moral.