Some may suggest it’s possible to love one another in various ways beyond being together at a church service, but there is no adequate substitute for being together in fellowship. The Holy Spirit works in marvelous and wondrous ways when believers congregate. By staying away from your church’s services, you’re snubbing your nose at one of the Lord’s great gifts.
Two-and-a-half-years since the beginning of the COVID-19 global pandemic, the rebound of American church attendance remains stalled.
Various surveys find that upwards of 25% to 33% of Christians who previously attended services prior to the virus shutdowns have not returned to their pre-pandemic routines.
Carey Nieuwhof, a former pastor and church leadership strategist, told Christianity Today:
“In 2022, the constant cycle of hope and disappointment will give way to the new reality that this is your church. It will become evident that some of the people who said they’re coming back later clearly aren’t coming back—ever.”
One pastor told me, “Here we are trying to encourage non-Christians to visit our churches, and yet, many of our own people won’t even come back!”
Singling out the one primary reason for this disturbing and disappointing trend would be difficult, but the lean towards online worship inevitably remains in the top tier of explanations.
Virtual worship services pre-date the pandemic, of course, but many churches went all in when they were either forced to close their doors or when their congregations or communities balked at the prospect of traditional gatherings.
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By David de Bruyn — 1 year ago
The worship of the true God is persuasive, not manipulative. God persuades us to admire, by revealing His beauty in His Word. False gods manipulate by placing audio-visual candy canes in front of our noses and ears. Persuasive worship is by nature, then, “slower”, requiring more time, concentration, and focus, for no one can be persuaded without some rational thought. Those addicted to manipulative worship instinctively call persuasive worship “boring”.
Pentecostal worship places great emphasis on intensity. By intensity, they mean a strongly felt experience of emotion, intimacy, joy, wonder, or happiness. Indeed, this is a close cousin of the ecstasy in ecstatic utterances. The experience sought is one where active seeking gives way to a passive experience of overwhelming pleasure or emotion.
Critically examining emotional experiences like this has all the fun of ruining someone’s birthday surprise or spoiling a joke by blabbing the punchline before the narrator has finished. We don’t like people like that, who appear to find joy in lessening the joy of others. Not surprisingly, when a critique of someone’s spiritual experiences begins, the response is often an impatient sentiment along the lines of “Can’t you just let people have their fun?”, or, “What’s it to you if someone has a different worship experience to you?”
But in matters of Christian worship, we cannot be content if worshippers merely make the claim to an ecstatic experience. That’s precisely because the experience of worship is not the goal of worship. Worship is not successful simply because the worshippers enjoyed their worship. Christian worship is rooted in truth, and therefore everything that claims to be Christian worship must be a truthful response to a truthful revelation of the true God. In other words, you can get worship wrong, even if it felt right. Many people feel good about an exam they wrote, and find out they failed; some feel terrible and find out they passed with flying colours. The indispensable necessity of Christian worship is a true revelation of God from the Scriptures, and a truthful – that is, appropriate and corresponding – response to that revelation. The First Commandment restricts worship to the true God. The Second Commandment restricts the responses of worship to those He has commanded, which correspond to His being. The true God worshipped the true way constitutes biblical worship.
This brings us to a rather dispassionate discussion of felt emotions in worship, one that is sure to annoy all fans of scrunchy-face worship. Philosophers and thinkers have written much on how human emotions differ: their categories, their manifestations, and how they are evoked. Dating back to classical Greece, philosophers have often placed emotions into two categories: those evoked by reason, and those evoked by physical sensation. Different nomenclature has been used, but a similar idea prevailed for centuries. Pre-modern theologians spoke of the affections and the passions.
By Stephen J. Adams — 4 days ago
Written by Stephen J. Adams |
Sunday, December 4, 2022
In matters of serving the church body, we should first consider how the Lord has equipped us to serve others instead of what our preference might be or what such service might cost us in time or energy. This cost will look different at different times. The cost to the woman at Bethany was an expensive alabaster jar, enough to make the disciples indignant at such apparent waste. The cost to the disciples on two occasions was the apparent degradation of having to consider small children (Matt. 18:1–6; 19:13–15), who were often considered in Jesus’ day as not worth the time. Instead, Christ rebukes them and holds children out as our example, and as inheritors of the kingdom of heaven. May our service in His church be marked with the same humble estate that our Lord commends in His loving rebuke.
One of the unwavering needs of a local church is finding good people to serve. To serve in Sunday school. To serve coffee. To stack chairs. To serve in the nursery. To care for the infirm. To disciple young believers. To prepare the elements of the Lord’s Supper. To serve pizza at youth group. To prepare food for congregational gatherings. The list is nearly endless. Further complicating the task of finding willing people to serve in these roles is that these roles are not all, shall we say, equally prominent or desirable to fill.
Scripture teaches the importance of cohesion in the local church in the midst of a body made up of many and differing parts (1 Cor. 12:12–31). While some of the needs undoubtedly looked different in the first century, the challenge of taking a diverse group and assembling them to fulfill the needs of a singular body is an old one. The Apostle Paul often used illustrations from God’s created order to communicate truths concerning the Christian life, and in writing to the Corinthians, he does so with the illustration of the human body. Of course, when we consider a human body, not every part is equally prominent; nor does each receive the same outward honor. Yet the impracticality of a body of all eyes or ears requires no further explanation. Some parts are presentable and others require greater discretion, but each illustrates the complex yet organic unity of the human body and of the church body, as Paul summarizes: “Now you are the body of Christ and individually members of it” (vv. 21–27).
Adding to the challenge of finding people to serve in the church today is what has been discussed as a problem of institutions’ losing their formative power, and in turn becoming just one more venue to highlight the individual: his aims, his interests, his agenda, and ultimately his own prominence. In a certain respect, this self-importance is not new; we see it, for example, in the jealousy of Miriam and Aaron toward Moses (Num. 12). It seems indisputable, however, that we now live in a time when technology has greatly enhanced our ability to promote ourselves over against any group or institution to which we might belong.
By Jeffrey Kloha — 2 months ago
Luther sought to create a Bible not to be a bestseller, but one through which individuals would hear God speaking directly to them in their world, in their time, in their place. A Bible that was God’s Word—more accurately, God speaking. Not a passive tool that sits on a shelf or a table or even altar. But an active, speaking, seeking, hearable, and impactful speaking of God. Everything Luther does, from the style of translation to the title page to the sequence of the books to notes is designed to bring people to Christ.
We know exactly when the Bible first became the “best-selling book of all time.” It was September 21, 1522. This date was the opening of the annual book fair in Leipzig, Germany. The previous April, Martin Luther refused to recant his writings before the Holy Roman Emperor Charles V at an assembly convened to examine his works known as the Diet of Worms. From there he was secreted to the Wartburg Castle for his own protection.
In eleven weeks, he completed a translation of the New Testament from Greek into German. From there, his colleague at Wittenberg University, Philip Melanchthon, edited the translation. Two businessmen in Wittenberg, Lucas Cranach the Elder and his partner Christian Doering, then employed the printer Melchior Lotter the Younger to rush to completion this New Testament in German in time for the book fair—even setting up temporary presses on their property to ensure completion. Between 3,000 and 5,000 copies were made, bundled up, and rushed to Leipzig for the book fair.
An Immediate Bestseller
The book was a hit. All the copies of this German New Testament sold out before the fair ended a week later. From there, Luther’s German New Testament spread around Europe. A second printing was started immediately and released in December. A pirated version was printed in Basel before the end of 1522. In the next year a total of twelve authorized and sixty-six unauthorized reprints appeared throughout Germany and Europe—hundreds of thousands of copies sold in just over twelve months. Suddenly, the Bible was a bestseller. Luther’s Bible. The German New Testament.
Now, all this might be left as a footnote in history, except that this little Bible by Luther still influences the way that we read Bibles today. From format to contents to readability to explanatory notes—all have been shaped by the Septembertestament.
How did this instant success happen? Luther was not the first to market. In fact, the first printed German Bible had appeared in 1466, fifty-five years before Luther’s work. Seventeen total versions appeared before 1522. So, there was not simply a pent-up demand for the Bible in German into which Luther tapped. Rather, it was Luther’s theology and notoriety, combined with a readable translation style and a physical and visual format designed to help the reader understand the text—at least the text as Luther wanted the reader to understand it—that made this Bible become a bestseller.
The Context of Luther’s Achievement
For the first 1500 years of the church, the Bible, or rather, the various books and stories in the Bible, were accessed by almost all people not by reading, but by hearing. People heard the Bible in worship, they sung it in psalms, hymns, and spiritual songs. They were taught it in sermons and catechetical teaching, they saw its contents portrayed in icons and eventually stained glass, watched it performed in mystery plays and passion plays (some of which are still performed today).
But possessing a Bible, holding a Bible, whether on papyrus or parchment or paper was not at all common. Almost all physical copies of the Bible down to the 1500s were produced for use in churches, in monasteries, and for clergy. A few wealthy people had beautifully decorated devotional books, which often contained the Psalms, but the Bible as we know it was simply not accessible—nor indeed seen to need to be accessible—to the vast, vast majority of people.
Even Gutenberg did not produce a bestseller because what he produced looked and felt and, to some extent, even cost what a Latin manuscript of the Bible cost in the 1450s. Gutenberg could produce sixty copies in the time it took a copyist to produce one manuscript. The first edition of 1454 was produced in about 160 to 180 copies: ¾ of them on paper and ¼ on vellum.
Paper copies cost thirty florins at a time when the salary of a clerk in the Medici bank earned between fourteen and fifty florins per year. So, if you have a great job in 1450, a Gutenberg Bible would cost roughly one year’s wages—and you still had to be able to read Latin. Most copies were purchased by religious orders or wealthy individuals for donation to churches and ecclesial institutions. While a pivotal moment in western history (Time magazine named it the most significant event of the past 1000 years) Gutenberg did not immediately change the way that people accessed the Bible.
But in the early 16th century, people began to want to read the Scriptures for themselves. And reform-minded scholars throughout Europe worked to make it accessible to all people, in their own languages.
Desiderius Erasmus of Rotterdam was one of the greatest classical scholars of all time. He produced numerous first editions of texts from antiquity, including the first published Greek New Testament in 1516. But he did not call it a “New Testament.” He called it a “Novum Instrumentum,” a new tool. The edition has Greek in one column and Latin in the other, but not the Vulgate, the commonly used Latin text, but a fresh translation that Erasmus argued was more accurate to the Greek. He wanted to make the Greek text more accessible to scholars and theologians in the west who did not really know Greek. And what was this tool to be used for? He lays this out in his preface, what he called the paraclesis or “exhortation” at the beginning of his new tool:
The sun belongs to everyone; the science of Christ is just the same. I am totally opposed to the fact that divine scripture should not be translated into one’s native language, to be read by the non-clergy; it is as if Christ’s teaching was so mysterious that only a handful of theologians could understand it, or as if the fortress of religion was built with the ignorance which the Church has forced on the common man. I wish that even the lowliest women read the gospels and the Pauline Epistles. And I would that they were translated into all languages so that they could be read and understood not only by Scots and Irish, but also by Turks and Saracens… Would that, as a result, the farmer sing some portion of them at the plow, the weaver hum some parts of them to the movement of his shuttle, the traveler lighten the weariness of the journey with stories from this source.
Luther used the second edition (printed in 1519) of Erasmus’s “new tool” to create a New Testament for German farmers and weavers, and in so doing created a runaway success. The audience for this German New Testament was the German people themselves. Where the Gutenberg Bible was out of the reach of almost all people, both for the cost and the fact that it was in Latin, a bound copy of Luther’s New Testament cost a single guilder: schoolteacher’s two month’s wages, or the price of a calf.
A Book to Point to Christ
It seems self-evident to us today that the Bible should be translated. But for Luther, the translation of the Bible was not an end in itself. It was not simply, “let’s get the Bible out there and see what happens.” Nor was he interested in a text for academic study since Greek, Hebrew, and Latin editions were available for that if one wanted. Rather, Luther wanted a New Testament through which individuals could hear the Word of God directly, without the mediation of the church or a priest. Said another way: Luther’s goal was that individuals hear “God’s message about Christ.”
In the language of Romans 10: “So faith comes from hearing, and hearing through the word of Christ.” Luther expresses this in his introduction to the Old Testament published later in 1534: “If, then, you would interpret well and surely, set Christ before you; for He is the man to whom it all applies.” But even the New Testament, which Luther acknowledged should be clear enough, also can be misinterpreted and therefore the reader needs assistance to hear the Gospel clearly.
Luther produced this book, quite simply, to point to Christ. To give people access, for themselves—with Luther’s guidance—to the promises of God. We see this on the title page of a 1524 Wittenberg Bible with its simple description, and Christ on the cross.
Luther’s entire purpose in translating the New Testament, then, and every feature of the translation and the contents of the volume is designed to preach Christ and the Gospel message. This accounts for the new features of the Septembertestament. It was a text like no other before it. It translated a Greek text into the vernacular for the first time in Western Europe since the Vulgate. It included prefaces and notes to ensure that the readers heard the Gospel. And even the sequence of the New Testament books was altered to suit Luther’s goal of leading people to trust the promises of Christ.
This might be surprising. A Reformation motto is sola Scriptura! By Scripture alone! without tradition or interpretation. But sola Scriptura itself is actually in service to the central Reformation tenet: “Christ Alone!” (solus Christus). Luther put Scripture into the language of the people so that by Scripture alone they could hear Christ and his gospel, and so receive salvation.