Wanted: Wiser Words for Worship

Bruce Leafblad, prominent author, clinician and professor of worship has made a startling assertion. Meeting with a group of ministers of music at a national seminar, Leafblad said, “Many… definitions of worship come from (recent) tradition rather than serious Bible study, resulting in gatherings of Christians who really don’t know what worship is.” He further suggested, “People don’t know what (worship) is because we leaders don’t know what it is.” This has led to many congregations calling anything and everything “worship”. Our inability to define worship may be from a lack of instruction. But, it may also come from the Scriptures themselves.

Defining worship is a daunting challenge. If ten Christians are asked to give a definition for worship, each respondent is liable to give a different answer. This is understandable for many reasons. A contributing factor may be the complexity of worship as it is presented in the Scriptures. According to author and scholar Richard Leonard, “The Hebrew Scriptures, especially the Psalms employ a rich vocabulary of words denoting acts and features of worship. There is no general term for ‘worship’ in the Old Testament. Instead, many words are used.” Leonard has prepared a listing of words pertaining to worship from the Hebrew texts. They include many general terms, words for assemblies and festivals, words regarding movements and gestures, words for praise and acclamation, words for declaration and meditation, words with musical implications, words for offering and sacrifice, and words indicating times and places for worship. Given that we sum up all of these concepts by using the word “worship”, no wonder it becomes a catch all for so many activities of the Church.

Not many years ago, many Christians believed the sermon was when we really “got down to worshipin’.” For these Churches, worship had devolved into a Bible story that is most effective when "toes are stepped on." The “Praise and Worship” movement has introduced the “worship set”, or an expanded song service and many from its ranks consider the music to be “the worship.” For others, “worship” is a noun. It is the event or meeting attended by Christians each week. At best, this understanding is born from pulpit driven worship in which spectators simply observe the action on the “stage”. At worst it is derived from the sense that worship is a social event. We are now hearing worship described and marketed as an “experience”. (Try an online search for “worship experience” and see what you will find.) For a price any church can order up their worship experience in a box. Or, if you need a little worship booster, try downloading the latest worship mp3 and you can worship in transit. Most Christian bands are producing recordings of “worship” so the experience can be had whenever one is in the mood. Children's "worship" in some churches consists of coloring and play time. Everything from concerts, plays, movie screenings, Bible studies, prayer meetings, seeker services, revival meetings, and discussion groups at coffee klatches have carried the title – “worship”. Indeed, many broad applications of worship exist. But, if we call everything worship, does this not serve to water down the vibrancy of the church gathered to celebrate, remember and participate in the saving acts of God through Jesus Christ?

For many this may not be an issue. But for those who recognize the dumbing down of so much in our culture, even our sacred gatherings, this becomes quite pronounced. Sadly, there does not seem to be a cavalry of clarification riding over the hill to save the day. What are we to do? In order to foster a discussion, may I suggest a couple of possible solutions to this malaise of mistaken mantras concerning worship? First, we might consider recapturing the vast and varied Scriptural lexicon of worship words. Rather than summing them all up in one word, we would do well to embrace the varied components, multiple expressions, and diverse realities using the distinct descriptive words offered in both Testaments. Two good examples are: proskuneo - to worship, to kiss, to prostrate oneself in homage (John 4:23 and Revelation 7:11), and latreuo - to serve, minister, worship. (Philippians 3:3 and Luke 2:37).

What difference would it make to use more precise words for worship? By demonstrating that various elements of worship can be seperated and acted upon independently, the Church will realize the difference between complete worship and component worship. Praise services, prayer services, preaching services, and many other activities common to the church, may legitimately be called worship. But none of them contains the complete concept or picture of worship. This distinction should be reserved for the Sunday gathering of the Church to celebrate, retell, and reenact the Gospel. While all of the elements of worship may not be included every week, the four major components of worship should be present (for a thorough discussion of the four-fold pattern, see an earlier blog submission). Being clear about Scriptural words for worship may help clarify exactly what it is we are doing. Once a full pallet of words for worship is understood and utilized, then a more apt description of the weekly Christian gathering may also be helpful.

Concerning the Sunday assembly of God’s people, Rev. Guy Oury writes, “This kind of holy assembly, evident in all religions of recorded history, was very pronounced in the tradition of the Hebrew people, from whom Christianity developed its earliest liturgical traditions. Assembling also gave to Christianity its word 'church.' It happened in this way: The Hebrews called their assemblies Qahal Yahweh (Sacred Assembly of God)… in the sense of being called together by God.” Oury goes on to say, “Qahal Yahweh was translated into Greek as ekklesia. This term, which translates as ‘church,’ was used by the followers of Jesus to describe their own community assemblies devoted to prayer, instruction, singing of hymns, breaking of bread, and sharing of cup."

What if we reserved the title “Sacred Assembly” for our Sunday morning gatherings? This shift in nomenclature, combined with a reintroduction of the array or words summed up by the one word “worship” might go a long way toward helping our people better understand what is happening when we gather. Rather than expecting pulpit driven entertainment, an evangelistic crusade, a lecture or an “experience”, we might, with authenticity, be able to gather together to express our praises and prayers, hear God’s Word proclaimed, come to the Table and participate in the once and for all sacrifice of Christ (1 Corinthians 10:16), and go forth to love and serve God and man. Suddenly the gathering of Christians is free from all of the manmade traditions it has accrued over the centuries. This would also reconnect us with the Early Church and serve as one more example that the road to the future does run through the past. Perhaps the cavalry is coming – not from over the hill, but from two thousand years ago. What do you think?