Decent and Orderly Corporate Worship
Corporate worship is corporate worship, not individual worship. Corporate worship is for believers, not unbelievers. Corporate worship has the primary purpose of edification, not merely expression. Corporate worship accomplishes edification through order, not disorder. Corporate worship should be biblically-regulated, not unregulated. And if we do follow these principles as we approach our corporate worship as a church, then our relationship with God will be properly formed and shaped according to his designs and his Word.
Our church’s worship is pretty formal, but I prefer Holy Spirit-led worship.” Such was the comment I overheard recently by a young evangelical describing his church’s worship service, illustrating a very common perception by many evangelicals today—if the Holy Spirit actively works in worship, the results will be something extraordinary, an experience “quenched” by too much form and order. A common perception, to be sure, but how grounded in Scripture is this expectation concerning the nature and purpose of corporate worship?
My goal in this essay is to assess this common expectation, measuring it against what is perhaps the single most important text in the New Testament regarding the nature and purpose of corporate worship. In fact, 1 Corinthians 14 is really the only chapter in the New Testament that gives direct and specific focus to the subject of corporate worship.
However, Paul addresses the subject of corporate worship not exactly directly, but rather indirectly by addressing a problem within the Corinthian church. But in addressing that problem, Paul highlights the central nature and purpose of corporate worship in cultivating our relationship with God.
Corporate Worship Context
Paul’s argument is essentially that the believers in the Corinthian church should desire the gift of prophecy over the gift of tongues. Notice what he says in verse 5: “
5 Now I want you all to speak in tongues, but even more to prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be built up.
And again in verse 19:
19 Nevertheless, in church I would rather speak five words with my mind in order to instruct others, than ten thousand words in a tongue.
But notice that the context of the discussion in this chapter is “in church” (v. 19), “when you come together” (v. 26); that is, the context is specifically corporate gatherings of the church. But the specific focus is on the use of such gifts in the context of “coming together” within the gatherings of the church.
So, what the chapter teaches about the primacy of prophecy over tongues within church gatherings provides broader principles for the nature of corporate worship. In other words, the reasons Paul gives for why the Corinthian believers should desire prophecy over tongues in corporate worship help us to understand better the nature and purpose of corporate worship.
Tongues vs. Prophecy
But in order to do that, we need to grasp what, exactly, these gifts were. First, what is prophecy?
To prophesy is to speak the very words of God. Sometimes those words are predictive; more often those words are instructive or exhortative. But no matter the content, prophecy is the delivery of direct, divine revelation to the degree that one who prophesies can always unequivocally say, “Thus says the Lord.”
The gift of tongues is the ability to speak in known languages that the speaker himself does not know. And the content of the speech here in Acts 2 is important for our purposes as well: verse 11 tells us that they were speaking “the mighty works of God.” This is speech that brought praise to God, and it was speech in a known language, but one that the speakers themselves had never learned.
The purpose of the gift was as a sign to the Jews that God was shifting his focus away from them for a time and toward the Gentile nations.
There is, of course, debate over whether these gifts of tongues and prophecy continue today or whether they have ceased. Although I will not be able to offer a complete defense in this message, I will just note that the historically held view through the entirety of the church’s history until the nineteenth century is that that these spiritual gifts have ceased.
But This understanding of the gifts in Corinth sheds some light on why Paul would tell the Corinthian believers to prefer prophecy over tongues. Remember, Paul is specifically focusing on corporate worship, and therefore his insistence that tongues is less desirable than prophecy reveals to us some important principles about corporate worship.
The Nature and Purpose of Corporate Worship
So, Paul’s central argument in at least the first half of 1 Corinthians 14 is that for corporate worship, the gift of prophecy—divine revelation from God—is more desirable than the gift of tongues—a sign meant for unbelievers in the form of speaking praise to God in a known language but one not known by anyone in the congregation. This very central argument implies some key principles about the nature and purpose of corporate worship gatherings.
Corporate, Not Individual
First, corporate worship is corporate worship, not individual worship. This is the essential difference between tongues and prophecy: tongues is individual expression toward God, while prophecy has corporate benefit.
Notice how Paul describes the purpose of tongues in verse 2:
2 For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit.
We saw this in the book of Acts—the content of tongues was praise toward God. Now in the case of Pentecost there were people from various nations present who could understand the specific dialects, but if someone spoke in another dialect within a corporate worship service in the church at Corinth, no one in the congregation would have been able to understand what was being said.
Instead, verse 4:
4 The one who speaks in a tongue builds up himself, but the one who prophesies builds up the church.
The whole rest of the section highlights the personal and individual nature of the gift of tongues. If someone speaks in a language that no one else in the congregation knows, he might bring individual praise to God, and he might have a legitimate individual experience with God that builds up himself, but he is of no benefit to the congregation as a whole. That would be like if someone came into our service this morning and started praising the Lord in Russian. That person might be genuinely worshiping the Lord, but it would be individual worship, not corporate worship. Paul is emphasizing the importance of the corporate nature of a church service here.
Prophecy, on the other hand, is a gift that edifies the entire congregation. Paul states this clearly in verse 3:
3 On the other hand, the one who prophesies speaks to people for their upbuilding and encouragement and consolation.
And again in verse 4:
4 The one who speaks in a tongue builds up himself, but the one who prophesies builds up the church.
When the revelation of God is clearly proclaimed to God’s people in words they can understand, that builds up the church, which emphasizes the importance of recognizing the corporate nature of public worship. This is not to say that individual expression is always inappropriate—as Paul says in verse 5, if there is an interpreter, then tongues speaking can be edifying to all. In other words, if there is individual expression in corporate worship, it must be such that has corporate benefit.
Paul’s emphasis here runs contrary to a common way of thinking that has become prevalent in evangelicalism today, even among those who have in a sense recovered a God-centered focus to corporate worship, in which the purpose of the worship service is assumed to be for individuals to have a personal experience with God. Individual praise to God and self-edification are good, but when we gather as the church, our focus should be corporate, not individual.
When you come to corporate worship, are you just expecting to have an individual experience with God, or are you concerned about the whole body? Corporate worship is not the time to close your eyes and simply focus on God alone. Corporate worship is the time to open your eyes, look around, and join with the whole body in worshiping the Lord.
Believers, Not Unbelievers
Second, corporate worship is for believers, not unbelievers. Notice in verse 22 where Paul says that tongues are a sign not for believers but for unbelievers.
22 Thus tongues are a sign not for believers but for unbelievers, while prophecy is a sign not for unbelievers but for believers.
As we see in Acts, God gave the sign of tongues in order to help first Jewish unbelievers, then Gentiles within Israel, and then Gentiles outside Israel recognize that anyone who believed in the name of the Lord would be saved. But the purpose of the corporate gatherings of the church is not primarily to bring unbelievers to faith in Christ; corporate worship is first and foremost a gathering of Christians, which is another reason Paul emphasized the superiority of prophecy—a gift of benefit for believers—over tongues in corporate worship.
This is not at all to downplay the importance of evangelism for the church. Indeed, part of what it means to fulfill the Great Commission is to preach the gospel to every living creature. But evangelism should happen primarily as we go out into the world; when we gather as the church, we are gathering as believers.
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Anything Worth Doing, is Worth Doing Badly
Don’t let an unrealistic expectation of perfection keep you from doing the things that are most good for your soul and most glorifying to God. Pick up your Bible, pray, evangelize, encourage the church, and follow God wherever He leads. If it’s worth doing, be willing to put in the awkward reps of early attempts. Do it badly, and pray for God to help you do it well.
You’ve probably heard it said, “Anything worth doing, is worth doing well.” Generally, I agree with that statement. If a thing is worth giving our time for, we should strive to do it with excellence. That’s biblical: “Whatever you do, work heartily, as for the Lord and not for men, knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ” (Col 3:23-24). As Christians we should be those who work most excellently, because we are serving a better, more worthy, Master. And yet, I’m afraid this ideal of excellence often causes well meaning Christians to stop “doing” altogether. They turn the adage into, “If it can’t be done well, don’t do it at all.” And that is unbiblical. I’ll explain.
There are so many areas in our life where we are commanded to do something by God. We are commanded to read our Bibles, pray, evangelize, encourage one another, etc… and very often, our efforts at obedience are embarrassing at first. We struggle with consistency in our Bible reading time. “Sweet hour of prayer” often looks more like “Sweet 5 minutes of prayer before my mind wanders to a dog on the street.” We bumble through evangelism and encouragement like a four-year-old trying to explain how a microwave works. To say it bluntly, we do not do it well.
And yet, I am convinced these things are worth doing.“How can a young man keep his way pure? By guarding it according to your word” (Psalm 119:9). Oh how good of an endeavor it is to know and read God’s word. Through it we know God, His commands, our purpose, and most importantly His Son.
“You do not have, because you do not ask” (James 4:2). To pray is to speak with the Almighty. I know Him through His word, and I speak to Him through prayer. I worship Him and draw down power from on high as I lift my voice to Him.
“Preach the word; be ready in season and out of season” (2 Tim 4:2).Read More
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Reasons to Vote in Favor of Amendments to the PCA’s BCO 16-4, BCO 20-4 and BCO 24-1
Presbyterian Church in America (PCA) pastors Dominic Aquila and Fred Greco sat down in early September 2021 to discuss overtures 23 & 37 which are related to the Revoice/SSA officer controversies. They explained the background to them, answered questions posed about them, and clarified why these amendments should be passed.
Watch the video here.The Intent of the BCO Amendments
BCO 16-4 Deals with Standards for Ordination for Church Officers.
BCO 21-4 and 24-1 Deal with Standards for Examinations For Church Officers.
There amendments do not deal with communicant members, their views and their membership in the church.
The General Assembly approved the wording on Overture 23 (which is the wording for BCO 16-4) by a vote of 77%. The vote for Overture 37 (the wording for BCO 21-4 and 24-1) was approved by a vote of 62%.
These BCO amendments add specific wording because of current issues in the culture that require clearer definitions of qualities like “above approach,” “a good reputation,” and “respected.” It is the nature of the development of creeds, confessions and internal church orders, that clarifying wordings may be added to affirmations in light of current issues.The Proposed Amendments to the PCA’s Book of Church Order as approved by the PCA General Assembly
BCO 16-4. Officers in the Presbyterian Church in America must be above reproach in their walk and Christlike in their character. Those who profess an identity (such as, but not limited to, “gay Christian,” “same sex attracted Christian,” “homosexual Christian,” or like terms) that undermines or contradicts their identity as new creations in Christ, either (1) by denying the sinfulness of fallen desires (such as, but not limited to, same sex attraction), or (2) by denying the reality and hope of progressive sanctification, or (3) by failing to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actions are not qualified for ordained office.
BCO 21-4 e. In the examination of the candidate’s personal character, the presbytery shall give specific attention to potentially notorious concerns, such as but not limited to relational sins, sexual immorality (including homosexuality, child sexual abuse, fornication, and pornography), addictions, abusive behavior, racism, and financial mismanagement. Careful attention must be given to his practical struggle against sinful actions, as well as to persistent sinful desires. The candidate must give clear testimony of reliance upon his union with Christ and the benefits thereof by the Holy Spirit, depending on this work of grace to make progress over sin (Psalm 103:2-5, Romans 8:29) and to bear fruit (Psalm 1:3; Gal. 5:22-23). While imperfection will remain, he must not be known by reputation or self-profession according to his remaining sinfulness, but rather by the work of the Holy Spirit in Christ Jesus (1 Cor. 6:9-11). In order to maintain discretion and protect the honor of the pastoral office, Presbyteries are encouraged to appoint a committee to conduct detailed examinations of these matters and to give prayerful support to candidates.
BCO 24-1. In the examination of each nominee’s personal character, the Session shall give specific attention to potentially notorious concerns, such as but not limited to relational sins, sexual immorality (including homosexuality, child sexual abuse, fornication, and pornography), addictions, abusive behavior, racism, and financial mismanagement. Careful attention must be given to his practical struggle against sinful actions, as well as to persistent sinful desires. Each nominee must give clear testimony of reliance upon his union with Christ and the benefits thereof by the Holy Spirit, depending upon this work of grace to make progress over sin (Psalm 103:2-5; Romans 8:29) and to bear fruit (Psalm 1:3; Gal. 5:22-23). While imperfection will remain, he must not be known by reputation or self-profession according to his remaining sinfulness, but rather by the work of the Holy Spirit in Christ Jesus (1 Cor. 6:9-11). In order to maintain discretion and protect the honor of church office, Sessions are encouraged to appoint a committee to conduct detailed examinations into these matters and to give prayerful support to nominees.Reasons to Vote in Favor of Approving These Amendments
The focus is on church officers with an emphasis on their developing a Christlike character. The amendments recognize that it is possible for a man’s character to undermine or contradict the focus on Christlikeness in a number of ways, which may become hinderances to being qualified as a church officer, EITHERBy denying the sinfulness of fallen desires (such as, but not limited to, same sex attraction); or
By denying the reality and hope of progressive sanctification; or
By failing to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actionsWhy Are These Statements Important?
“By denying the sinfulness of fallen desires (such as, but not limited to, same sex attraction).”The Westminster Standards teach the all-encompassing reality of the Fall and its effects on all mankind (WCF 6). Sin affects our total being such that we are dead in sin, and wholly defiled in all parts and faculties of soul and body and inclined to all evil.
WCF 6.5 states, “This corruption of nature, during this life, does remain in those that are regenerated; and although it be, through Christ, pardoned, and mortified; yet both itself, and all the motions thereof, are truly and properly sin.” No professing believer is perfect in this life and because it is possible for remaining sin to prevail in a professing believer’s life, church courts should examine men for church office carefully in life as well as in doctrine.“By denying the reality and hope of progressive sanctification.”
WCF 13.2 states, “This sanctification is throughout, in the whole man; yet imperfect in this life, there abiding still some remnants of corruption in every part; where arises a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.”
Since professing believers are not perfect, the Scripture teaches and the Standards affirm, that their growth in grace is progressive. Those being considered for church office should demonstrate a maturity of life by a regular pattern of growth in Christlikeness. Even the most mature church officer continues to progress regularly in his sanctification and maturity in his life and faith.“By failing to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actions.”
WCF 13.3 states, “In which war, although the remaining corruption, for a time, may much prevail, yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part does overcome; and so, the saints grow in grace, perfecting holiness in the fear of God.”
Professing believers are incapable by their own strength to overcome the effects of remaining sin; they must depend on the sanctifying work of the Holy Spirit to put to death the works of the flesh and by the Spirit put on the character of Christ. Church courts are to examine candidates for church office to inquire into how they put off the old and put on the new by the sanctifying work of the Holy Spirit.
Professing believers can say, “I was once a sinner struggling with—-, but Christ washed me. Some corruption remains, but the Spirit enables me to put it off the old and to put on its Christlike opposite.” If this is our true understanding for all professing believers, it is just as true for church officers.The Amendments Will Guide Church Courts
These amendments are beneficial to guide church courts in their duty to examine church officers with respect to their Christian character. These amendments provide the following:Amplify the Scriptural requirements for church office found in many passages, such as in 1 Timothy 3 and Titus 1.
Encourage courts to be diligent in examining both theological views as well as character. “Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers” (I Tim 4:16). “Keep watch over yourselves and of all the flock of which the Holy Spirit has made you overseers” (Acts 20:28).
Encourage courts to ask appropriate questions on a variety of areas: such as, marital issues, child abuse, racism, sexual purity, use of time, friendships, and financial management.
Use the language of “reputation,” which is in line with the Pauline language, and touches on qualifications such as to be “respected” (1 Tim 3:2), “well thought of by outsiders” (1 Tim 3:7), and “above reproach” (Titus 1:7).
Apply our biblical understanding of our theology and practice to church officers.
Define general moral thinking and behavior specifically to reflect and apply current realities facing the church.
Understand and apply the teachings of the Westminster Standards, especially as delineated in Larger Catechism questions 138 (What are the duties required in the seventh commandments?) and 139 (What are the sins forbidden in the seventh commandment?).While the debate on questions about biblical sexual ethics gave rise to these amendments, the intent and content of the amendments cover the whole spectrum of character qualities for church officers.
As one outside observer noted: Seen in the context of the 2,000-year history of the church, the PCA’s deliberations were hardly revolutionary. But in 2021 cultural revolutionary America, the language commissioners proposed be added to the PCA’s Book of Church Order ring with Christian bravery before a hostile world:
Those who profess an identity (such as, but not limited to, “gay Christian,” “same-sex attracted Christian,” “homosexual Christian,” or like terms) that undermines or contradicts their identity as new creations in Christ, either by denying the sinfulness of fallen desires . . . or by denying the reality and hope of progressive sanctification, or by failing to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actions are not qualified for ordained office.
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The God of Marxism—Part 3
The entire worldview of the Marxist is inescapably materialistic… Marxist ideology teaches the exact opposite. It does believe that life consists in the things we have (or do not have). It has no kingdom of heaven. Everything is earth-bound and materialistic.
Karl Marx was a professed atheist, but I do not believe in atheists and neither should you. Whatever a man lives for, whatever a man is willing to die for, whatever a man is willing to kill for; that, I say, is his god. The god of Marx, Lenin, etc., was the act of revolution because that was the only thing that could bring about their imagined Utopia. A revolution in the Marxist mind is very much like Christ’s second coming to the Christian in terms of its function. However, the theology upon which it rests is contrary to scripture.
First of all, the entire worldview of the Marxist is inescapably materialistic. Jesus said, “Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth” (Luke 12:15). He also said, “Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matthew 6:30-33).
Marxist ideology teaches the exact opposite. It does believe that life consists in the things we have (or do not have). It has no kingdom of heaven. Everything is earth-bound and materialistic.
Further, the very concept of revolution is entirely unbiblical. Another word for revolution is rebellion and scripture condemns that with no uncertain terms, “Rebellion is as the sin of witchcraft” and “An evil man seeketh only rebellion” (1 Samuel 15:23, Proverbs 17:11).
Such scriptures may cause some Americans to squirm in the pew a bit (because we love and therefore tend to excuse our own little rebellion), but adopting rebellion as a way of life, or as a means of grace, yea even as a god, is what you call Marxism. We must reject this false god and also the pseudo-apostles which preach in its name. This, we shall explore in the next article.
Christian McShaffrey is a Minister in the Orthodox Presbyterian Church and is Pastor of Five Solas Church (OPC) in Reedsburg, Wis.
