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THE STRUCTURE OF WORSHIP—THE HISTORIC FOURFOLD ORDER
(THE GOSPEL ORDER)
An important element to consider in especially the planning of worship is
the threefold aspect of content, purpose, and style.[1]
Through the order the church employs and the narrative told within such an
order, the story of God should be told as a dialogue between God and his
people. Through artistic elements and centered around the text of Scripture,
leaders of worship have the responsibility of leading the church in honoring
worship of the living triune God.
Content includes the material of the Christian worship gathering and the
mode in which it is exercised. At a fundamental level, the content of worship
is the story of God. The gospel must be proclaimed in Christian worship and not
only echoed back to God but told between believers so as not to neglect the
horizontal aspect of worship (not only vertical).
Moreover, the purpose of worship (broadly speaking) is the glory of God so
all occurrences within the worship gathering should serve such a purpose.
Filler material, often disguised as spiritual activities (e.g. prayer, speaking
and teaching theological truths about congregational songs, etc.), should be
erased from worship gatherings as they do not serve an intentional purpose.[2]
Content and purpose are nonnegotiable. Style is the only negotiable element
of the three discussed here but only to an extent. Style is negotiable insofar
as context and culture allows it to be. Leaders of worship should make every
effort to ensure the enhancement and conductivity of God’s people to worship.
If style impacts the ability of the local church to worship, stylistic elements
should be reconsidered. Style is not about leaders’ (or congregants’)
preferences. Style is merely a tool to worship God.
When content, purpose, and style are intentionally contemplated, the
church’s worship is built upon a stable foundation. This chapter will examine
all three elements with the aim of deliberate planning for leaders of worship.
Content
Of the three aspects that will be addressed here, two are
nonnegotiable. That is they should not change no matter the circumstance or the
context. Those two elements are content and purpose. What is meant by content
is the materials that comprise the dialogue between God and his people. Surely,
no local church should necessarily appear the same in their worship practices.
Nonetheless, the content of Christian worship should hold commonality in every
context.
The content of Christian worship should always revolve
around the story of God. The story of God should be declared by God’s people as
they thank him, honor him, and praise him through each element of the gathering
(e.g. music, prayer, preaching, listening, reciting Scripture, etc.). Thus,
foundationally, the content of worship should be the story of God.[3]
How the story of God is proclaimed among the people of God
may certainly be disparate between contexts. The key, however, is to possess an
intentional order by which to proclaim such a story. This text highly
recommends the historic fourfold order.[4]
That is the order historically employed by the church since the early church.
1)
Gathering
2)
Word
3)
Table
4)
Sending[5]
Even when other structures of worship are used, it is vital
that local churches are intentional about what is said and declared during the
corporate gathering. The fourfold order, however, holds historic roots for
substantial reasons, which is subsequently why this text refers to the fourfold
order as the gospel order.
The fourfold order, first, is intentional about not only
broadcasting the story of God, it allows God’s people to live within the
reality of that story through the mediation of Jesus Christ. Anecdotally, many
local church contexts are not intentional about telling the story of God. When
various free worship services are considered, it becomes clear that
intentionality is often neglected. As an example, worshippers are often stunned
when a portion of the congregational songs relate well to the message through
the word, as if the Holy Spirit planned it that way, although the worship
leaders did not. A perceptive mind would ask why that is shocking when it could
happen every week if leaders of worship plan.
The fourfold order, secondly, tells the story not only of
God but also his people. Like the history of God’s people, God gathers his
people (Gathering), God speaks to his people (Word), God’s people respond in
communion with him (Table), and God sends his people to serve and change the
world (Sending).[6]
Part of the story of God is his work within the lives of his people so it is
essential to remember and declare how God has worked in his chosen people. In
Psalms 25 and 26, the Israelites
walked around the altar, usually seven times, by which rite
they “owned” the sacrifice, identifying it with themselves as the smoke of the
sacrifice ascended to heaven. Worshipers praised and thanked God for the works
of creation and providence and recounted the story of God’s saving acts toward
Israel. Often the story of the election of the patriarchs, the deliverance of
the children of Israel from Egypt, their trials in the wilderness, and their
possession of the promised land was recounted.[7]
Thus, even God’s people in the Old Testament recounted God’s
marvelous acts of mercy in their lives as an offering of worship. Remembrance
is crucial in worship and not only remembrance but anamnesis or a participation
and+ recollection through the way life is lived.
The fourfold order also realizes the authority of Scripture.
The content of Christian worship is the story of God, which is evident in the
text of Scripture. Therefore, God’s people must center everything that happens
in the worship gathering around the Bible. Scripture declares the story of God
because Scripture centers around Jesus. Where Scripture is not central to
worship, a key element of content is missing so leaders of worship should be
intentional about planning worship gatherings in a way that declares Scripture.[8]
Content in Christian worship is also a dialogue. Since
worship is participatory, when God speaks, his people should respond. Worship
leaders should seek ways for the church to respond together to the sacred
beckoning of triune God during the gathering. Often, worship gatherings are
seemingly disconnected (i.e. elements such as the songs sung, the prayers, and
the messages seem to be disengaged from each other). As with the example of
songs related to the sermon earlier, why should that not be a typical example
each time the local church meets? When leaders of worship carefully plan each
aspect (and not use elements as mere filling material), the dialogue is more
conducive for God’s people to respond to him as he speaks.
Lastly, the content of worship is both trinitarian and
christocentric, which is best exemplified through the fourfold order. The
content of worship tells the story of God in its fullness (through Scripture)
but also realizes the conciliation of Christ. Said another way, God works in a
triune manner but mediates his work in the lives of his people through Jesus
Christ. The content of worship should not neglect the Father, Son, or Holy
Spirit but must simultaneously provide an opportunity for the church to live in
the reality of Christ’s redeeming work, for without the redemption of Jesus
Christ, the people of God have no capability to worship.
The content of worship is nonnegotiable in that no matter
the context, God’s people should declare the story of God (not only declare the
story of God but live within its reality). In its fullness, the story of God
through Scripture must be told. The people of God should engage in the content
of worship unwaveringly and with intent. Practically, the fourfold order
delivers the best and most intentional way for the church to worship God
through the content that is offered. Where content is compromised, a foundational
element of Christian worship is absent. Thus, the efficacy of the gathering is
risked. Content, therefore, should be traversed in a clear and precise manner,
so as not to dilute the integrity of Lord’s Day worship.
Purpose
Another vital element of worship that is nonnegotiable is
purpose. Ontological considerations of worship broadly include the glory of God
(i.e. the church does what she does for the purpose of God’s glory). Worship
could be summarized as the glory of God (i.e. anything that serves the glory of
God is worship, and surely, everything in existence, without human distortion,
is created for the governing purpose of glorifying God). Thus, in Christian
worship, everything that happens should serve the purpose of glorifying God.
In a seminary, a wise professor once told me that the glory
of God is always the issue. Such a simple statement put everything in a
different perspective for me. To believe the truth that God’s glory is always
the issue is to also believe that my comfort, my health, my financial standing,
or even my family is never the issue. No matter how difficult circumstances
become, the glory of God must always be the issue. Where this is forgotten,
situations are misunderstood.
Moreover, since the purpose of worship is the glory of God,
believers should understand that those who do not have a relationship with
Jesus Christ do not have any capability to worship. Worship is designed only
for Christians so when someone who is not a Christian is invited to the local
church’s worship gathering, upon the notion that people either worship God or
Satan, a worshipper of Satan has been invited into the weekly worship gathering
of God’s people. To comprehend that the glory of God is always the issue is to
place the gathering of God’s people at an elevated priority and never neglect
the meeting of the local church.
The overarching purpose of God’s glory should shift how
leaders plan the worship gathering. Without neglecting artistic creativity, no
longer should God’s people seek aesthetic endeavors of worship that seem to
exist for the purpose of entertainment. Artistic creativity is crucial in
worship but never at the expense of God’s glory.
The purpose of worship is also transformation. The Apostle
Paul instructs believers to be transformed by the renewing of the mind as their
spiritual act of worship (Rom 12:1-2). If asked how one knows he or she has
worshipped, the evidence is in change. If change has not occurred, one has not
worshipped. In the Christian sanctification process, imperfection is expected.
Nevertheless, the pattern of life should reveal one who has been and is being
transformed.
Mark Labberton writes, “Two fault lines exist in the
biblical narrative that both define the drama of God's relationship with Israel
and shape God's relationship with the church today: the exodus and the exile.”[9]
The exodus might be considered God’s concern for the injustice Israel suffers
and exile (or Babylon) the injustice Israel has perpetrated.[10]
Worship should change the lives of God’s people in such a way that what happens
internally impacts external actions. In other words, God’s heart for the poor,
lonely, and distraught is seen through the response of the church. Internal
change cannot be evident by mere lip service but must instead be obvious in the
actions of the local church. Transformation must occur in Christian worship. If
one is not transformed, worship has not happened.
The purpose of worship is also communion with God and his
people. While the vertical aspect of worship (that which occurs between God and
individual Christians) often overshadows the horizontal aspect (that which
occurs between God’s people with one another), the church should not neglect
the communal element in worship. Most evident in the sacraments, the union
Christians share with one another in Christ should be exemplified in the
worship gathering. In telling the story of God, the church praises him for his
marvelous acts but also recalls and declares the gospel to each other. Worship
preaches the gospel by recounting God’s story, but worship also preaches the
gospel from believer to believer. The songs the church sings, the scriptures
the church reads, and indeed the prayers the church offers exist not only for
the glory of God but, in a cyclic manner, the edification of the church. God’s
covenant with his people is communal more than it is individual; the church
comprises one unified body. There is, therefore, a communal aspect to worship
that must not be forgotten or neglected.
Finally, the purpose of worship is prayer. Prayer is life;
life is prayer; worship is prayer. Tim Keller defines prayer as not only a
conversation with God but also an encounter.[11]
As worship is a dialogue between God and his people, worship is a prayer
encounter.[12]
Jesus said, “…my house shall be called a house of prayer…” (Matt 21:13, Luke
19:46). Prayer then is a critical component to Christian worship. Often,
however, prayer is seemingly one of the most neglected elements in worship,
especially in free traditions.[13]
Sadly, I have experienced worship gatherings where prayer is utilized as filler
material for musical elements (e.g. key changes, capo changes for guitarists,
etc.). Every element of worship should hold an intentional purpose or be scrubbed
if it does not. Prayer is vital to Christian worship and should be exercised
with intent and veracity since it is the source of power for God’s people. The
prayers of the righteous have great power (Jas 5:16). God’s people, therefore,
should be a people of prayer. Worship should be an all-encompassing act of
prayer.
The purpose of worship includes the glory of God,
transformation, communion with God and his people, and prayer. These
ingredients are fixed and nonconvertible. Thus, once purpose is established and
content is derived from such a purpose, the story of God may be told
unfalteringly by God’s people in a participatory manner and in a way that joins
in an encounter with God for the people of God.
Style
The third factor regarding the structure of worship is
style. Both content and purpose are nonnegotiable. Style, to an extent, is
negotiable. What is meant by its negotiability is that style is important
depending on variables. Style is not an aspect of worship that is stable but
varies depending on a multitude of moveable items. Style is contextual,
cultural, elicits the best of what God’s people offer, and yet present an
unchanging message irrespective of its approach. Thus, style is negotiable to
an extent. Nonetheless, a plurality of variables must be considered.
First, style is contextual. Contextual style includes but is
not limited to music, language and lingo, mode of presentation, technology, and
even method of communication. For example, the most obvious difference in
stylistic approach is music. A church comprised primarily of young adults and
families will likely employ vastly different music each Lord’s Day than a local
church that includes primarily elderly people. Additionally, the use of
technology will likely be different in such contexts. Even the language and
method of communication might be different.
Stylistic difference is not attributed only to age. A pastor
in a small church with a setting in the country will likely communicate
differently than a large church in a city with a large portion of its members
being seminarians. Language and forms of communication are perpetually
changing, and the church has adapted throughout its history to meet her members
in a way that is conducive to their understanding and ability to worship (e.g.
Martin Luther’s translation of the Bible into the vernacular for his parishioners
to read and understand the text in their own language rather than Latin). As figure
10.1 reveals, during the Enlightenment period, conceptual language was the
primary form of communication in the church, while Post-Enlightenment years saw
the use of symbolic language.[14]
In Christian worship, each device utilized must be
scrutinized to ensure the effectiveness of local church worship so to an
extent, style is also nonnegotiable. Although style is not something that impacts
substance in worship, the efficacy could certainly be impacted. God’s people
are diverse and from every tribe, tongue, and nation so contexts differ. The
Apostle Paul attests, “…I have made myself a servant to all…” (1 Cor 1:19). The
minister of God is to do the same in his or her context with regard to style.
Style is, secondly, cultural. Foreign missionaries
understand this truth immensely. One should not enter a foreign culture with
the purpose of sharing the gospel and continue to do so in a way that is only
relevant to his or her home culture. Rather, to reach the people to whom they
have been called, they would adapt to the culture in which they now reside and
minister. On a more localized scale, the same should be true of local church
leaders. Leaders of worship should adapt to the culture to which they have been
called.
Local churches exist within subcultures. There are small
churches, large churches, churches with money, poor churches, churches in
college cities, churches in suburban areas, churches with young families,
churches with a primarily elderly population, etc. These factors should be
considered when planning Lord’s Day worship. Stylistic elements such as music,
technology, and language are not the chief goals of worship (although often
they become such) but are important in fostering an environment favorable to
God’s people offering their best to God. In this way, style is negotiable only
apart from context and culture.
Ministers of God are called to people, not locations.
Without people, locations would not matter. Thus, effective leadership requires
a survey of the cultural and contextual climate. Upon such an examination, the
minister of God is surely better equipped with the necessary tools to minister
to the people to whom he has been called. Context and culture then must not be
neglected.
Thirdly, style should elicit the best of God’s people, not
the desires of their leaders. For leaders of worship, it might be tempting
(especially as artists) to seek stylistic choices that suit his or her artistic
desires. Still, what works efficiently in one context might not prove
auspicious in another. The goal is not the aesthetic desires of local church
leaders but rather the best worship of God’s people. Local church leaders
should be mature enough to understand the difference and transcend their own desires
for the elicitation of worship among God’s people in their context to which
they have been called. Ministry is employed for God’s people rather than the
benefit of ministers themselves and is done with no thought of return. If
stylistic elements do not aid in the worship of God’s people, they should be
scrapped or changed.
Finally, in discussions of style, local churches should be
mindful of the message, which should not change irrespective of stylistic
choices. The message is the gospel; the message is the story of God; the
message is God’s work in and among his people; and the message must not change.
Otherwise, the church has missed the point of worship.
Style is important contextually and culturally. Nonetheless,
style should not override content and purpose. Leaders of worship should not
avoid the importance of style but should adapt where necessary and seek to
ameliorate the worship of God’s people to whom they have been called. To an
extent, style is the only negotiable element mentioned in this text. On a
cultural and contextual basis, however, style is vital to eliciting the worship
of local churches and should be carefully scrutinized so that right decisions
are made.
The Full Counsel Call
Paul declares, “For I did not shrink from declaring to you
the whole counsel of God” (Acts 20:27). Christian worship is designed to
withhold nothing from the people of God insofar as such is told in his word. The
full counsel may only be accomplished if content and purpose are not
compromised. Additionally, style, although broadly negotiable, must be
carefully considered depending on context and culture; yet, the message (the
gospel story of God) must remain unchanged. Leaders of worship have been given
a call to declare the full counsel of God. Through the narrative of Scripture
and the story of God in such, the church may stand unified in declaring God’s
story and unfalteringly proclaiming its truth.
Worship tells the story of God, and its structure is designed for the people of God alone, for only the redeemed of God hold any possibility of worshiping him. Whatever order local churches employ, it should be intentional. This text submits that the fourfold order is the best order to tell the gospel story of God. Content, purpose, and style then comprise the structure of worship, and the fourfold order intentionally declares the story of God in a connected dialogue between God and his people. Content, purpose, and style consider and are predicated on the call to declaring the full counsel and vastly important to Christian worship.
[1] In
his book, Planning Blended Worship, Robert Webber includes
structure, but this text considers the three mentioned here as an overarching
part of structure.
[2] That
is not to say that those elements cannot exist but rather that leaders of
worship should be careful that every word and action employed in the gathering
subsists for the sole purpose of worship.
[3] It is
recommended here that the content of the Christian worship gathering is a
succinct and clear story of God (i.e. each element of the worship gathering
should reveal a clear pattern and, perhaps, theme designed around declaring who
God is and his work in the lives of his people).
[4] Webber, Planning
Blended Worship (Nashville, TN: Abingdon Press, 1998), 20.
[5]
Webber, Planning Blended Worship, 21.
Admittedly,
the fourfold order is not the only order of worship that may be utilized. The
fourfold order, however, it perhaps the best and most intentional way of
declaring the full counsel of God in Christian worship.
[6] The
Sending might be seen as the connection between corporate and private worship,
as God’s people are sent to serve.
Other
orders subsist that may certainly tell the story of God and his people (e.g.
God, Man, Christ, Response), but the fourfold order, used by the church for
centuries, is likely the best way to do so.
[7]
Oliphant, Worship, Reformed According to Scripture, 35.
[8] A
sure way to do this is by utilizing a lectionary, which declares the full
counsel of God through Scripture, as the entire Bible is heard on a rotating
basis.
[9]
Mark Labberton, The Dangerous Act of Worship: Living God’s Call to Justice
(Downers Grove, IL: IVP Books, 2007), loc. 1489-1490.
[10]
Labberton, The Dangerous Act of Worship, loc. 1490.
[11]
Keller, Prayer, 45.
[12] The
Eucharist is often referred to as The Great Thanksgiving, for the entire
sacrament acts as a prayer to the Father.
[13]
Liturgical traditions usually include intentional prayers built into the
worship gathering since prayer books and lectionaries are utilized.
[14] Webber, Planning Blended Worship, 27.
