How much of a priority should worship be in the church?

If someone were to save our life, gratitude would be the response. When we are given a gift that we could never afford, we make our appreciation known. Worship is the expression of that gratitude and appreciation. God came as Jesus to save us. His love is without condition. Our worship recognizes His authority as creator of our universe as well as the savior of our souls. Worship, therefore, is of the highest priority for the believer as well as the corporate church. Christianity is unique among religions in that it is based upon a personal relationship with God. Exodus 34:14 says, “Do not worship any other god, for the LORD, whose name is Jealous, is a jealous God.” The core of our faith is our personal interaction with our creator. Worship is an act celebrating that personal relationship. Through worship, we communicate with our God. Through worship, we acknowledge His lordship and divinity. Whether expressed through music, shouting, prayer or other means, worship is, at its core, the expression of intimacy with God. While we are to live in obedience to God’s commands, it is not a cold, mindless obedience that He desires. Deuteronomy 6:5 says, “Love the LORD your God with all your heart and with all your soul and with all your strength.” The church is the collection of all who call on the name of God, taking advantage of the grace offered to us through the death of Jesus on the cross. We are told to make disciples and live in obedience to the commands of God. First John 3:24 says, “Those who obey his commands live in him, and he in them.” Each member of the church is called to worship God. Each of us is to spend time in prayer, speaking to God from the heart. We are to read His words in the Scriptures and meditate on them in our hearts. Private time of worship is essential to our personal spiritual maturity. As a body of believers, we are to be consistently involved in worship through singing psalms, hymns and spiritual songs, through prayer, through gaining knowledge of the Word, and through the exercise of our spiritual gifts for the benefit of the church and the Kingdom of God. Worship is of the highest priority for the church.ANSWER

What is the church?

The church is the body of Christ, of which He is the head. Ephesians 1:22–23 says, “And God placed all things under his feet and appointed him to be head over everything for the church, which is his body, the fullness of him who fills everything in every way.” The body of Christ is made up of all believers in Jesus Christ from the day of Pentecost (Acts 2) until Christ’s return. Biblically, we may regard the church in two ways, as the universal church or as the local church. The universal church consists of everyone, everywhere, who has a personal relationship with Jesus Christ. “For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink” (1 Corinthians 12:13). This verse says that anyone who believes is part of the body of Christ and has received the Spirit of Christ as evidence. All those who have received salvation through faith in Jesus Christ comprise the universal church. The local church is described in Galatians 1:1–2: “Paul, an apostle . . . and all the brothers with me, to the churches in Galatia.” Here we see that in the province of Galatia there were many churches—they had a localized ministry and were scattered throughout the province. They were local churches. A Baptist church, a Lutheran church, an E-Free church, etc., is not the church, as in the universal church; rather, it is a local church, a local body of believers. The universal church is comprised of everyone who belongs to Christ. Members of the universal church should seek fellowship and edification in a local church. In summary, the church is not a building or a denomination. According to the Bible, the church is the body of Christ—all those who have placed their faith in Jesus Christ for salvation (John 3:16; 1 Corinthians 12:13). Local churches are gatherings of people who claim the name of Christ. Members of a local church may or may not be members of the universal church, depending on the genuineness of their faith. The local church is where believers can fully apply the “body” principles of 1 Corinthians chapter 12—encouraging, teaching, and building one another up in the knowledge and grace of the Lord Jesus Christ.ANSWER Many people today understand the church as a building. This is not a biblical understanding of the church. The word “church” is a translation of the Greek word ekklesia, which is defined as “an assembly” or “called-out ones.” The root meaning of church is not that of a building, but of people. It is ironic that when you ask people what church they attend, they usually identify a building. Romans 16:5 says, “Greet the church that is in their house.” Paul refers to the church in their house—not a church building, but a body of believers.

What is the meaning and origin of the word church?

The Greek word translated “church” in the New Testament is ekklesia. A literal translation of ekklesia would be “a called-out assembly.” How we got our English word church is a different story, but that, too, is rooted in Greek. Etymologically speaking, the word church means “house of the Lord.” The modern word church is a direct descendant of the Old English word cirice or circe. The first recorded use of the Old English word is from the thirteenth century, and it could refer to either a body of Christian believers or to the place where they gathered. The early Quakers, as a matter of principle, refused to call the buildings where they met “churches,” since the biblical word church referred to people, not a building. The Quakers instead called a building designed for Christian worship a “steeplehouse.” That term is now archaic, as many church buildings no longer have a steeple. Going further back than Old English, the word church ultimately traces its origin to a Greek term, kūrikón, which was related to kurios, “lord.” The phrase kūrikón oikía meant “the Lord’s house.” In the Middle Ages, the Greek term for “house of worship” was shortened to kūrkón. And that’s the word that was loaned to West Germanic as kirika and eventually to Old English as cirice. Old Norse borrowed the Old English word cirice to form kirkja, and that’s where the Scottish word kirk came from. During the Middle English period, the word kirk was borrowed from the Scots, so now Modern English has both church and kirk as synonyms. Many English words, especially those related to Christianity, came from Greek and passed through early German dialects. The word church is one of those words. Other English ecclesiastical words that share a Greek origin include Christ, angel, evangelism, baptize, episcopal, apostle, Presbyterian, and charismatic.ANSWER

What was the first / original church?

The ability to trace one’s church back to the “first church” through apostolic succession is an argument used by a number of different churches to assert that their church is the “one true church.” The Roman Catholic Church makes this claim. The Greek Orthodox Church makes this claim. Some Protestant denominations make this claim. Some of the “Christian” cults make this claim. How do we know which church is correct? The biblical answer is – it does not matter! The first church—its growth, doctrine, and practices—were recorded for us in the New Testament. Jesus, as well as His apostles, foretold that false teachers would arise, and indeed it is apparent from some of the New Testament epistles that these apostles had to fight against false teachers early on. Having a pedigree of apostolic succession or being able to trace a church’s roots back to the "first church" is nowhere in Scripture given as a test for being the true church. What is given is repeated comparisons between what false teachers teach and what the first church taught, as recorded in Scripture. Whether a church is the "true church" or not is determined by comparing its teachings and practices to that of the New Testament church, as recorded in Scripture. For instance, in Acts 20:17-38, the Apostle Paul has an opportunity to talk to the church leaders in the large city of Ephesus one last time face to face. In that passage, he tells them that false teachers will not only come among them but will come FROM them (vv. 29-30). Paul does not set forth the teaching that they were to follow the "first" organized church as a safeguard for the truth. Rather, he commits them to the safekeeping of "God and to the word of His grace" (v. 32). Thus, truth could be determined by depending upon God and "the word of His grace" (i.e., Scripture, see John 10:35). This dependence upon the Word of God, rather than following certain individual "founders" is seen again in Galatians 1:8-9, in which Paul states, "But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed." Thus, the basis for determining truth from error is not based upon even WHO it is that is teaching it, “we or an angel from heaven,” but whether it is the same gospel that they had already received – and this gospel is recorded in Scripture. Another example of this dependence upon the Word of God is found in 2 Peter. In this epistle, the Apostle Peter is fighting against false teachers. In doing so, Peter begins by mentioning that we have a "more sure word" to depend upon than even hearing the voice of God from heaven as they did at Jesus’ transfiguration (2 Peter 1:16-21). This “more sure word” is the written Word of God. Peter later tells them again to be mindful of "the words which were spoken before by the holy prophets and the commandment of us the apostles of the Lord and Savior" (2 Peter 3:2). Both the words of the holy prophets and the commandments Jesus gave to the apostles are recorded in Scripture. How do we determine whether a church is teaching correct doctrine or not? The only infallible standard that Scripture says that we have is the Bible (Isaiah 8:20; 2 Timothy 3:15-17; Matthew 5:18; John 10:35; Isaiah 40:8; 1 Peter 2:25; Galatians 1:6-9). Tradition is a part of every church, and that tradition must be compared to God’s Word, lest it go against what is true (Mark 7:1-13). It is true that the cults and sometimes orthodox churches twist the interpretation of Scripture to support their practices; nonetheless, Scripture, when taken in context and faithfully studied, is able to guide one to the truth. The “first church” is the church that is recorded in the New Testament, especially in the Book of Acts and the Epistles of Paul. The New Testament church is the “original church” and the “one true church.” We can know this because it is described, in great detail, in Scripture. The church, as recorded in the New Testament, is God’s pattern and foundation for His church. On this basis, let’s examine the Roman Catholic claim that it is the “first church.” Nowhere in the New Testament will you find the “one true church” doing any of the following: praying to Mary, praying to the saints, venerating Mary, submitting to a pope, having a select priesthood, baptizing an infant, observing the ordinances of baptism and the Lord’s Supper as sacraments, or passing on apostolic authority to successors of the apostles. All of these are core elements of the Roman Catholic faith. If most of the core elements of the Roman Catholic Church were not practiced by the New Testament Church (the first church and one true church), how then can the Roman Catholic Church be the first church? A study of the New Testament will clearly reveal that the Roman Catholic Church is not the same church as the church that is described in the New Testament. The New Testament records the history of the church from approximately A.D. 30 to approximately A.D. 90. In the 2nd, 3rd, and 4th centuries, history records several Roman Catholic doctrines and practices among early Christians. Is it not logical that the earliest Christians would be more likely to understand what the Apostles truly meant? Yes, it is logical, but there is one problem. Christians in the 2nd, 3rd, and 4th centuries were not the earliest Christians. Again, the New Testament records the doctrine and practice of the earliest Christians…and, the New Testament does not teach Roman Catholicism. What is the explanation for why the 2nd, 3rd, and 4th century church began to exhibit signs of Roman Catholicism? The answer is simple – the 2nd, 3rd, and 4th century (and following) church did not have the complete New Testament. Churches had portions of the New Testament, but the New Testament (and the full Bible) were not commonly available until after the invention of the printing press in A.D. 1440. The early church did its best in passing on the teachings of the apostles through oral tradition, and through extremely limited availability to the Word in written form. At the same time, it is easy to see how false doctrine could creep into a church that only had access to the Book of Galatians, for example. It is very interesting to note that the Protestant Reformation followed very closely after the invention of the printing press and the translation of the Bible into the common languages of the people. Once people began to study the Bible for themselves, it became very clear how far the Roman Catholic Church had departed from the church that is described in the New Testament. Scripture never mentions using "which church came first" as the basis for determining which is the "true" church. What it does teach is that one is to use Scripture as the determining factor as to which church is preaching the truth and thus is true to the first church. It is especially important to compare Scripture with a church’s teaching on such core issues as the full deity and humanity of Christ, the atonement for sin through His blood on Calvary, salvation from sin by grace through faith, and the infallibility of the Scriptures. The “first church” and “one true church” is recorded in the New Testament. That is the church that all churches are to follow, emulate, and model themselves after.ANSWER

What are the ingredients to a truly biblical worship service?

Humans are instinctively worshiping creatures. The psalmist expressed this when he wrote, “As the deer pants for streams of water, so my soul pants for you, O God” (Psalm 42:1). Cicero in the first century BC observed that religion, regardless of its form, was a universal trait of man. Seeing that people are going to worship something or someone, we should ask what is worship? Whom and how shall we worship? What constitutes a biblical worship service, and, most importantly, will we be “true worshipers” (John 4:23) or false worshipers? Christ commanded that true worshipers worship in spirit and in truth (John 4:24). The apostle Paul explained that we worship by the Spirit of God (Philippians 3:3), meaning that true worship comes only from those who have been saved by faith in the Lord Jesus Christ and have the Holy Spirit living in their hearts. Worshiping in spirit also refers to having the proper heart attitude, not simply adhering to rites and rituals. To worship in truth means to worship according to what God has revealed about Himself in Scripture. In order for our worship to be biblical, it must abide within the doctrine of Christ (2 John 1:9; see also Deuteronomy 4:12; 12:32; Revelation 22:18–19). True worship relies on the instructions given in the Bible and can be offered with or without a Book of Confessions, Rules of Order, or other manmade book of instructions or guidance. The first-century church engaged in several devotional acts in their worship services, from which we can determine what comprises a truly biblical worship service: the communion supper was observed (Acts 20:7), prayers were offered up (1 Corinthians 14:15–16), songs were sung to the glory of God (Ephesians 5:19), a collection was taken (1 Corinthians 16:2), the Scriptures were read (Colossians 4:16), and the Word of God was proclaimed (Acts 20:7). The communion supper commemorates Jesus’ death until He returns (1 Corinthians 11:25–26). Prayer should be directed only to God (Nehemiah 4:9; Matthew 6:9), never to any dead person as in the practice of Catholicism. We are not authorized to use devices such as rosary beads or Buddhist “prayer wheels” in our worship. Most importantly, our prayers must be in harmony with the will of God (1 John 5:14). In our worship, we should sing. The apostle Paul commands us to “speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord, always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ” (Ephesians 5:19–20). Singing to the Lord and to one another conveys truth set to music (Colossians 3:16). Part of true biblical worship is giving an offering, as Paul instructed the Corinthian church: “Now about the collection for God’s people: Do what I told the Galatian churches to do. On the first day of every week, each one of you should set aside a sum of money in keeping with his income, saving it up, so that when I come no collections will have to be made” (1 Corinthians 16:1–2). Our regular giving for the support of the Lord’s work is a serious responsibility. The opportunity to give should be viewed as a thrilling blessing, not as a burdensome matter for grumbling (2 Corinthians 9:7). Additionally, freewill giving is the only explicitly biblical method for financing the work of the church. The church is not authorized to operate businesses, conduct bingo parties, hold pay-at-the-door concerts, etc. The church of Christ is not meant to be a commercial enterprise (see Matthew 21:12–13). Finally, preaching and teaching are major ingredients of true biblical worship. Our teaching must be the Scriptures alone, the only means of equipping believers for life and godliness (2 Timothy 3:16–17). The godly preacher or teacher will teach only from the Word and rely on the Spirit of God do His work in the minds and hearts of his listeners. As Paul reminded Timothy, “Preach the Word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction” (2 Timothy 4:2). A church gathering that does not include the Word of God as a major component is not a biblical worship service. As we follow the pattern of true worship in Scripture, let us worship God with great passion. We must not convey to the world the impression that the worship of our God is a boring, lifeless ritual. We have been redeemed from sin. Let us therefore praise our Creator as His children who are grateful for His bountiful blessings. “Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe” (Hebrews 12:28–29).ANSWER