When I was a pastoral intern, I remember someone approaching me after a service and confessing that she simply couldn’t tolerate little children in worship because of their noises. “They were a distraction,” she said angrily. I often think this is the way many evangelicals view children: as distractions. They are distractions at home, so we find ways to entertain them rather than engage them. They are a distraction at church, so we do the same.
The disciples rebuked our Lord because they believed that the children were a distraction to Jesus’ “real” ministry (Mat. 19:13). But Jesus rebuked the disciples and said his ministry is to draw little children to him and to build a kingdom through the faith of those little disciples.
When we send our children to another gathering away from Jesus’ central gathering in worship, we are creating a separate class within Jesus’ earthly kingdom. Even though our intentions may be pure, we may be thinking as the disciples did and thereby missing the opportunity for Jesus to place his hands upon them and bless them with His love (Mat. 19:15).
God communicates his Gospel in many ways this morning. God’s language is his service to us. He could have focused exclusively on our sin. “You are sinners! Remember your sinfulness, confess your sinfulness, be ashamed of your sinfulness and the sinfulness of your sin!” But that language, though critical to the Gospel, is a small part of his conversation. He also communicates in explanations, in absolution, in singing, food, and drink and with his presence. Aren’t you glad God’s language is not one-sided; aren’t you glad that He serves you in more than one way? Aren’t you glad that His Gospel is yours to be heard, embraced, cherished, absorbed and eaten? Prepare for God’s Gospel through his many ways of communication.
At the end of a recent men’s book study, we closed with a hymn. It was a simple melody, but rich in content and rhythm. As I drove home I realized the phenomenal rarity of the whole thing. The final words of the hymn said, “And through eternity I’ll sing on.” The hymn writer expressed a desire that few people consider: that the tempo of heaven is the tempo of a new song (Rev. 14:3). The idea of perpetual, eternal singing sounds dreadful unless you congregate in the melody of Jesus often and frequently.
I have often said that the congregation is God’s choir. Jesus is our song leader. We often don’t see Jesus leading us, which is why many dread the singing of church life and if they do show appreciation it’s generally manifested in a passive sort of way–they sing, we listen.
But Jesus wants more. He wants to lead us into green pastures, which is less a metaphor for gentle feelings and more a description of peace after warfare. So, sing! Sing children! Sing old man and maiden! Sing for joy for your God sings over you (Zep. 3:17). Sing to war! Jesus has and will lead us to victory.
It’s easy to hide behind devotional language: “God is all I need.” “Just give me Jesus.” This language was used in pietistic movements throughout the 18th-19th centuries and is employed abundantly today as a way of manipulating the Christian to internalize his faith.
The piety of such words betray a fundamental need in the human soul: we are made for one another. We are made to be in each other’s lives; so that, to desire God is to necessarily desire the people God created. To be the foot is to need the other parts. The Head leads when the other parts work together and see each others’ need and purpose in the body.
Sin affects us in several ways, but the two primary ways are through guilt and shame. Now both ideas may appear very similar, but there is a fundamental difference. Guilt comes when we become aware of particular sins. David says, “Wash me thoroughly from my iniquity and cleanse from my sin.” These are two ways of saying the same thing. “God, I am guilty before you.” David could point to his adultery with Bathsheba and make a direct correlation with his guilt.
Shame, on the other hand, is not as easy to detect as guilt. With shame, we can’t always identify what the wrong was, or we can think of many wrongs, though struggle to find which wrong leads us to shame.
As we come to worship this morning, it is likely that we are under the effect of both concepts: guilt and shame. The good news is that the many faces of shame and guilt take a blow when together we come to confess our manifold sins and wickednesses. We come this morning to seek God’s face where there is abundant life. God in His mercy is ready to cleanse you and wash you and rewrite your narrative of guilt and shame with the narrative of His love. Come and worship before Him.
When Paul says we are “fools for Christ,” he is saying that the Christian faith is comedic. An unbeliever should find Christian worship humorous at some level. In fact, to be a Christian is to live in the comedy of God’s work in history. Think about it: God is using the cries of infants to frighten his foes (Ps. 8:2), and our Lord says that the kingdom belongs to little children (Mat. 19:14). What could be weaker and funnier than a kingdom/army of infants?
In short, worship is a humorous clash of old and young, crying and singing, male and female all together worshipping one true God. I have often said that worship is not a classroom. The ideas we have of people quietly sitting receiving information needs to be dismantled. Little children need to be with adults in Church because without them the kingdom gathered is an incomplete kingdom. While cry rooms and nurseries are good and right, institutionalizing children’s church while the big people meet elsewhere is unwise and unhealthy for the proper flow of the kingdom of God on earth.
When we participate in worship together–nursing infants, little children, teenagers, adults–we are participating in history’s great comedy where God joyfully defeats evil (Ps. 2) through the cries of the weak and strong.
I want to appeal to evangelicals who do not accept the premise that children belong in worship with adults. Now, the majority of those who read me find the above concept strange. Many of us have seen the fruit of seeing our little ones grow up worshiping next to us and singing our songs and confessing sins. Yet for many, the idea of children in worship seems foreign.
These parents will make at least four arguments against bringing children to worship with them on Sunday. First, some will argue, “I can’t keep my children quiet during worship, therefore I don’t see the need to keep them with me.” I am especially aware of this argument with families that have lots of kids. Second, some will argue, “I am not going to get anything out of the service if I have to keep an eye on my kids.” Third, a few will argue that keeping kids in worship with parents is a waste of time since they will get nothing out of it. They are, after all, children and lack the capacity to grasp the language of a worship service. Finally, aware of evangelical parents who view Sunday morning as a day to relax from parental duties and catch up with church friends, so putting kids in children’s worship provides the needed rest for weary parents.
I am certain there are additional reasons, but these are a few that I hope to tackle in upcoming posts in the hope of beginning a conversation on why I and so many others have faithfully kept our children in worship Sunday after Sunday.
R.C. Sproul’s greatest contributions in my estimation are his works on worship. I’ve encouraged many people to read through his excellent little book, A Taste of Heaven. He observes the disjointed view people have when they separate God’s demand for reverence in the Old and his demand in the New:
One aspect of the modern church that most saddens and concerns me is that believers are no longer encouraged to have a healthy fear of God. We seem to assume that the fear of the Lord is something that belonged to the Old Testament period and is not to be a part of the life of the Christian. But fear of God involves not simply a trembling before His wrath, but a sense of reverence and awe because of His glorious holiness.
In Genesis 1, God offers a broad view of creation. In Genesis 2, the writer zooms into particular elements of creation, especially the creation of man and woman. Beginning in verse 18,
Then the Lord God said, “It is not good that the man should be alone; I will make him a helper fit for him.”
We have typically looked at this passage and assumed that Adam saw the animals pass by frustrated that he couldn’t find a partner; someone who could take away Adam’s loneliness. But the garden is actually a proto-temple. It would be the model used when many years later God would build a place for his people to dwell and worship. The garden was a place of worship. We know this for many reasons, but we especially see this in the warnings God gives in Genesis 2. God commands his son, Adam, to eat of almost all trees, but not to eat of the tree of the knowledge of good and evil. (Gen. 2:17).
If Eden is a proto-temple, and if God tells Adam that there are certain things in this proto-temple not to touch, then we have the elements of a worship service. Throughout the Bible, God says there are things we can do and other things that are forbidden. This is what the second commandment teaches when it says, “You shall have no other gods but me.”
Since this is a context of worship to God, Adam was looking for a worship partner. And this is why God says that the animals were not fit for Adam. Adam needed someone to sing, to praise, to share, and to eat together. And because he found no one to do these things, he was alone.
Beloved, you are not alone this morning. From the body of Christ at his death, God formed his bride. God has found a suitable helper for the second Adam. We are his worshipers and together we are here to worship the God/Man, Jesus Christ.
There is a great app called Couch to 5K. It’s designed for people who have become comfortable with the couch and have an allergy to the treadmill. It’s an incremental approach to working out. As the weeks go by we become more accustomed to the patterns established and we long to achieve the final level when we run an entire 5K. It’s hard work. My proposition is very simple: Worship is hard. We cannot remain comfortable in our pews. We need to start running the race. We may not be ready to run a 5K, but we need to be headed in that direction. And like running, worship requires habits and consistency. I am calling you to burn your calories in worship not because I am a controversialist or a tyrannical trainer but because I want you to be a healthy sacrifice to God. In fact, the formal synonym for worship is liturgy. Liturgy comes from two words: “Work” and “people.” Therefore, worship or liturgy can be accurately defined as the work of the people.
Our Lord was so righteously angry by the easy business transactions (easy worship) of the Temple that he turned upside down the world when he overturned the tables of the money-changers (John 2:13-16). Such audacity should be imitated by God’s people, but cautiously exercised in light of our sinfulness. So here is my attempt to cautiously turn a few tables upside down with the hope that some will decide to keep it that way rather than try to put it back up or mend the broken pieces.
Worship has become perfunctory in our day. a The seeker-sensitive movement of the 90’s has morphed into a thousand strategic models for church growth. Some of these recommendations can be helpful, but the vast majority succumb to a moralistic therapeutic deismb that would be best spread in a meal for Baal than the God who made the heavens and earth.c Easy worship produces light Christians. Light Christians produce weak men and weak men produce feeble societies.
The Hard Work of Worship
These eight reasons are introductory in nature. Most certainly they can be edited or better stated, but in light of ecclesiastical trends and the high significance God puts in the worship of his name, these examples should be taken with great care.
First, worship must be hard work because God demands those who worship him to do so in “spirit and truth (John 4:24).” I take “Spirit” to mean in “Spirit-led” form. Worship must take a Spirit-shaped liturgy. It must be guided by the inspired words of the Spirit and a bathed dependence on the Trinity. Jesus demands that we take up the cross and follow him which is hard work lived out by the power of the Spirit.
Worshiping in truth also demands much from the worshiper. John the Baptist had borne witness to the truth (John 5:33) and that witness cost him his life. Thus, worshiping in truth is no easy task. Our gathered assembly must be prepared to fight hard to/in worship. If worship demands little or nothing from us, it fails the John 4:24 test.
Second, worship must be hard because God’s commandments require perseverance (Ephesians 6:18). Grace is not a synonym for a lackadaisical posture. Grace, rather, calls us to serve the Lord with our heart, mind, soul, and strength. The people of God are called to worship God by loving him and neighbor and both demand a high alertness to God’s principles for worship. Worship is a picture of our own spiritual walk. Passivity in worship may lead to passivity in our Christian walk.
Third, worship demands most work on the Lord’s appointed day. Many say that they can worship anywhere as a way to avoid worshiping in the consecrated time of worship on the Lord’s Day (Rev. 1:10). It is true that worship can take place anywhere, but the particular worship God commands is the worship of his gathered assembly (Heb. 10:25). Worship is hard because there are competing temptations that draw us away from the gathered assembly. Everything done in the name of God can be worship, but if it is used to substitute a clear call to worship him, it becomes less than worship and a violation of the principle of worship. God places a higher priority on gathered worship than on earthly tasks which are why we ought to apply ourselves with a greater fervency to Sunday worship than to other worshipful activities.
Fourth, worship demands postures. The Bible offers many postures for the Christian in worshipd) Worship has bodily demands for those who are able. It is hard work and requires a proactive response from the Christian. Passivity is not in the vocabulary of worship.
Fifth, worship teaches us patterns. The beauty of patterns is that it requires repetition. The angels in heaven maintain a glory pattern of worship day and night (Rev. 7:15). They are not discontent with the patterns or repetitions. They worship again and again. Similarly, earthly saints must repeat without fear, but with hunger to see such repetition become fervent and acceptable in God’s sight. Every stage of human life demand patterns whether kisses, hugs, sex, greetings, discipline in the home, waking, sleeping, eating, etc. Repetition is part of life. The thirst for the new and change in worship reflects a concern for human desires rather than God’s demands.
Sixth, hard work in worship stresses the mighty nature of God. It’s been many years since Christian Smith coined the phrase “moralistic therapeutic deism.” The phrase expressed a Freudian ecclesiology where the parishioner only sits and allows the clergy to do their thing. I once attended a church where one of the deacons faithfully recorded the member’s tithes and offerings during the service. He used the passivity of that worship service to “catch up” with work rather than working hard to participate and engage in the work of worship.
Seventh, hard work in worship teaches consistency in life. Someone who attended a congregation where hard work was expected from the people asked sarcastically: “Why do you all have to make things so complicated?” The question was addressed to a congregation that took worship seriously and demanded participation from its people. Ironically this individual cherished a hard work ethic and decried the lack of real men in our culture. “Work hard in school. Work hard to save money. Work hard to change a liberal culture,” he’d say. But be prepared to do little work when you come into worship was the implication. This inconsistency is consistent with the easy worship practices of many churches in our day. Let the experts do their thing, and our role is to simply sit and watch while we let others do the work for us. In economic terms, this is ecclesiastical socialism.
Finally, I offer four ways pastors and parishioners can train themselves to work hard on Sunday morning at the great assembly:
a) Disciple your children in worship. Fathers and mothers must be committed to keeping their children in worship with them. We don’t train children outside of worship so they can one day come into worship. Children are not distractions to be put aside during worship, they are disciples to be trained during worship. They have a fundamental role when we gather together (Psalm 8).e Children will generally become like their parents in worship. They will either work hard and sit passively while others do the hard work of worship.
b) Use hymnals instead of other means if possible. Hymnals demand musical knowledge.f You may not read music. You may not be musical. But using hymnals will require you to get out of your comfort zone and learn intricate and theologically rich melodies. I recently told my congregation that an Advent hymn we had just sung covered about ten essential theological doctrines in its seven verses. Hymns–and the Psalms–are sung religious education.
c) We are made to respond. Therefore, responsorial elements in worship are necessary (I Chronicles 16). Even in the easiest and relaxed worship environments, there are responses. If a pastor or a leader says, “Good morning,” the people will naturally respond similarly; the same with “Merry Christmas.” Theological greetings and responses should be an engaging part of the service (Ruth 2:4) that calls people to be attentive and prepared to answer with loud shouts of praise (Ps. 98:4). Worship is hard work and responses from the people serve to keep the people always aware and attentive.
d) Lastlyg, every service should have a bulletin; an order of worship. Worship becomes easy and flippant when the leader and the people go from one thing to the other without purpose or meaning or flow. I recall attending an evangelical church many years ago where the music leader chose our next song the moment he was called by the pastor. Quickly he flipped the pages and found a familiar tune to sing. Worship demands preparation. It’s hard work. And hard work leads to fruitful, engaging, and life-changing worship.
Offering Him Our Reasonable Sacrifice
These actions can be quickly taken by pastors and can be implemented without causing much consternation or division. Worship is discipleship training. We do the work again and again so we may become competent and equipped for it. Contrary to popular opinion, hard work in worship is not the invention of cranky Presbyterians who wish to take away our joy. In fact, the joy of the Lord is our strength. And the Lord takes joy when we are strengthened by worshiping Him. Working hard in worship has nothing to do with earning God’s favor; working hard in worship means God is deserving of our praise. We don’t come and offer Him the least we can give, we offer Him our spiritual sacrifice. Indeed we offer Him our entire self.
Worship is warfare. Warfare is hard. Worship prepares us for the race ahead. By the end of the hour, we should feel the exhaustion of having worshiped a great God who demands and is worthy of praise, confession, singing, adoration, kneeling, standing, and lifting holy hands. No one should come from such worship feeling lethargic. The liturgy–the work of the people–trains us for the hard work of perseverance through life. Let’s work hard with God’s people until our final rest when our work will be perfected by the God who calls us into His presence.
This example serves only as an illustration of the kinds of things that are permissible in our day and highly encouraged. (back)
See Terry Johnson’s Worshiping with Calvin for multiple examples of this: https://www.amazon.com/Worshipping-Calvin-Terry-Johnson/dp/085234936X/ref=pd_sbs_14_img_2?_encoding=UTF8&psc=1&refRID=HRHPCNKJTWAT4RVM91VX (back)
Oh come, let us worship and bow down; Let us kneel before the LORD, our Maker! (Psalm 95:6); Lift up your hands to the holy place And bless the LORD! (Psalm 134:2); Give praise, O servants of the LORD, Who stand in the house of the LORD. (Psalm 135:2 (back)
I understand there is need for cry rooms and perhaps age-appropriate Sunday School, but these do not hinder the centrality for young and old to be together for worship (Joel 2:16). (back)
Here is a great piece advocating the use of hymnals: http://www.patheos.com/blogs/ponderanew/2014/07/22/reasons-why-we-should-still-be-using-hymnals/ (back)
and this is only introductory; more could be added (back)
This example serves only as an illustration of the kinds of things that are permissible in our day and highly encouraged.
Language coined by Christian Smith
See Terry Johnson’s Worshiping with Calvin for multiple examples of this: https://www.amazon.com/Worshipping-Calvin-Terry-Johnson/dp/085234936X/ref=pd_sbs_14_img_2?_encoding=UTF8&psc=1&refRID=HRHPCNKJTWAT4RVM91VX
Oh come, let us worship and bow down; Let us kneel before the LORD, our Maker! (Psalm 95:6); Lift up your hands to the holy place And bless the LORD! (Psalm 134:2); Give praise, O servants of the LORD, Who stand in the house of the LORD. (Psalm 135:2
I understand there is need for cry rooms and perhaps age-appropriate Sunday School, but these do not hinder the centrality for young and old to be together for worship (Joel 2:16).
Here is a great piece advocating the use of hymnals: http://www.patheos.com/blogs/ponderanew/2014/07/22/reasons-why-we-should-still-be-using-hymnals/
and this is only introductory; more could be added