The Weightiness of Worship

When we come into worship on this day, there is a weightiness to what happens. We come soberly into worship because the sons of Aaron, Nadab, and Abihu, offered strange fire in the holy place, and God struck them dead. We come soberly because religious leaders compromised God’s Word, and God destroyed their temple. We come soberly because some in Corinth were eating and drinking to exalt themselves and dividing the Church and Paul says, “Some died, as a result!” Beloved, this is not some trivial exercise this morning.

There is a weightiness to worship that is not experienced anywhere/anytime except when we gather on the Lord’s Day. I was exposed these last few weeks to some of the most amazing sights in this country. Glorious mountains towering over each other in a competition of glory; lakes decorated with ice and snow, and sceneries that, unless you see it, you’d be tempted to think they were photoshopped. But all of creation’s glory cannot compare to the glory of human beings gathered in a building to enter into communion with God in worship.

Many years ago, a parishioner pulled me aside and asked, “Why do we talk so much about worship at Providence?” I remember giving him some pious answer, but if that question were asked today, I would say, “Because the only way human beings can feel light in God’s presence is if we understand the weightiness of worship.”

G.K. Chesterton once said that angels can fly because they take themselves lightly. Worship is weighty! But Christians come boldly before the throne of grace; which is to say, “they fly into God’s presence lightly.

Today, if you are lonely, God says, “Come!” Heavy burdened, God says, “Confess!” Needy, he says, “Hear!” Hungry, he says, “Eat!” And then to the blessed, he says, “Go!”

The weightiness of worship is for the lightness of your soul! Come to Jesus Christ!

Discussion with Scott Aniol on Christian Nationalism

Scott Aniol is a gentleman and a scholar. He is also one of those voices that I think need to be heard in our day, especially concerning the proper place of the Psalms in the life of the Church. This past year he has been embroiled in a few back and forth with Christian Nationalism and Christendom advocates. Those debates have offered some clarity, but not as much clarity as I would like to see.

In this 45-minute interview, I sit down with Scott in Monroe, LA, to discuss the role of the Psalms in worship and then transition to some of our eschatological differences and how these perspectives shape our understanding of present political discourse.

My goal–and Scott’s as well–is to provide an environment where we can discuss our differences with soberness and then find common ground to move forward as faithful men in this present cultural darkness.

Audio quality is superb thanks to the labors of Jarrod Richey, and the intro and outro music is from the talented George Reed.

Head-Covering and Fixed Practices

The practice of head-covering, belief in the perpetual virginity of Mary, iconography, and veneration of saints is befitting those traditions that claim centuries of adherence to the dogma. They form a liturgical unity of clothing and ritual.

These traditions do not believe in theological maturation but depend on established theological dogma in stated doctrine and practice. It makes sense in a world where history is meant to be the great mother. These practices form the fabric of Eastern Orthodoxy and Roman Catholicism.

These practices, however, are not befitting Reformed Protestants who affirm theological maturation and growth in biblical theology and practice. While Calvin held to certain ideas which favored the perpetual virginity of Mary, for the Protestant, fidelity to Scripture gains from history but is not bound by it. We can easily claim that Calvin’s theological dispositions were erroneous on this front while praising a large portion of his theological corpus. The Reformed are especially not bound to the praxeology of history; instead, the Reformation builds on historical knowledge to a greater maturity.

We can affirm the dogma of creedal orthodoxy because it reflects the ultimate biblical creed. Nevertheless, we do not believe Church History’s practices or methods are fixed because God is maturing his body according to his Word.

What does The Priesthood of all Believers mean?

The doctrine of “The Priesthood of All Believers” is one of the most abused by modern evangelicalism. It was never meant to be a case for individualized hermeneutical exercises or to undermine the Church’s authority. It meant that we were offerings unto God and others.

According to Luther and Calvin, this priesthood made God’s people responsible for one another in their living and interpretation. Thus, the priesthood of all believers meant that we were responsible for public edification in the Church.

Heart Religion and Outward Obedience

It must be stressed that our goal is not well-behaved children but godly children. Godliness produces biblical joy and spontaneous smiles throughout life. There is a certain kind of well-behaved child that displays every sign of life but lacks a genuine interest in life. He says the right things, amens the Christian cliches and smiles at the mechanics of day-to-day interactions but expresses disdain for relationships and true holiness. Parents, don’t confuse both; cultivate “heart religion” by digging into your child’s emotions and imagination. Bring out in daily conversations the heart of the matter so that the matters of the heart can be discussed and engaged. Don’t assume that right answers and right posture produce biblical godliness. Child-rearing is a daily interruption into a child’s life to awaken him from his slumber.

Jubilate Deo Music Camp

The seventh year of teaching was completed! This year, we studied a theology of birds, which offered four communities in the Bible—eagles, ravens, sparrows, and doves. We looked at how each bird forms an identity in the people of God. The imageries are daring, daunting and divine.

These weeks of Jubilate Deo provide some of the most joyful and stimulating conversations!

Much love to these 11-12th graders!

Brotherhood, Community, and Doxology

brown wooden church bench near white painted wall

Communities are composed of people trying awkwardly to understand the extent of our responsibility for those around us. It does not flow as neatly as we often expect. Communities are filled with sinful people whose aim is often between glorifying God and themselves. Pride and doxology are conflicting visions within, but the true community works through these conflicting visions, seeking the Triune God’s glory above all.

Community life is the life lived out throughout the week; the response of God’s people to one another. It’s not our response to self, but to one another pursuing one another in the ordinary life of the Church.

This theme was abundantly illustrated in the temple in the Old Testament, which was considered a place of feasting. In I Kings 9, when Solomon’s temple was completed, the people rejoiced. They dedicated the temple to God by feasting for several days.

After Sabbath worship, the people went out and gave thanks to God together as a body. They celebrated with one another with feasts, hospitality, and charity. Then, they went home, joyful and glad in heart for all the good things Yahweh had done for Israel (I Kings 8:66).

The life of community was summarized by feasting. They worked together and then they rejoiced together. It was all covered under the virtue of love expressed in Leviticus 19 and we may even argue that the dominion mandate was a mandate of love as well. The laws of love in the community are not a New Testament invention; they were established long ago.

The language Paul uses to describe community in I Corinthians refers to the Church as a community of brothers and sisters. He uses “adelphos” which appears 28 times; a term used for blood relatives in the first century. Paul puts us in one house together.

He goes on to command us to “edify” one another. To edify is an architectural term. It comes from “edifice.” Everything goes back to God’s building work on earth. God is building his temple/house, so you build/edify one another.

Communities are formed in the working and loving, and living together. It is often fractured amid the work, but faithfulness pursues the glory of God above earthly disputes and differences. It sees brotherhood as more central in the building of the edifice than the differences in the building strategies of the edifice.

The Church to the World

Closeup Vintage Light bulb Idea

One well-known author wrote recently that the Christian influence could shape society’s conception of a just social order, but we shouldn’t expect policies or laws to be Christian. How is that possible? How can the Church go to the world but not expect the world to come to the Church? If members of the Church go into the political sphere to influence laws and policies, then why not expect those laws and policies to reflect the Church and the Word of God? If the Church’s goal is to go to the world, how can it not shape it? As Abraham Kuyper noted: “All power in the church of Christ must forever be traced back to Christ.” How can the Church go to the world without tracing her message back to the Lord of the Church?