Worship and the “Mixt Congregation”
The great shift in worship over the last century has been the result of evangelical clergy in
America seeking to make the worship of the church more palatable to the so-called
“unchurched.” This is without dispute. The church growth gurus have urged Christian ministers
to engineer the style and “aesthetic” of evangelical worship so those services are not too
uncomfortable for unbelievers.1 The worship gurus urged clergy to make services more to the
liking of the unconverted.
This is radically different from the kind of thinking of Christians in previous eras. For example,
early English Baptists believed that it was impossible for an unconverted, unregenerate sinner to
worship (cf. John 4:24). So as these believers pursued pure worship, the matter of unbelievers
praising God weighed upon their consciences. In his excellent book, Pure Worship: The Early
English Baptist Distinctive, Matthew Ward argues that, as a consequence of this, one of the key
areas of contention in the “worship wars” of the 17th century was over whether or not one could
sing hymns in a “mixed congregation” (that is, an assembly made up of both believers and
unbelievers).
The nonconformist Thomas Ford (1598-1674) wrote, “The main thing, I conceive, that troubles
the most in a mixt congregation.”2 Paul’s first epistle to the Corinthians made plain that
unbelievers were permitted to listen to the preaching of God’s Word (1 Cor 14:23-25). But early
English Baptists believed that no unbeliever could offer a spiritual worship through singing.
They were so concerned about this, some of them took the extraordinary (and arguably
disobedient) step of removing congregational singing entirely.3
My point is not that we should remove congregational singing from our assemblies today. I
would simply have us consider how far we have and how much the assumptions regarding
worship have changed. If we began to grasp some of these changes, we might begin to
understand why A. W. Tozer over five decades ago lamented that “Religious entertainment has
so corrupted the Church of Christ that millions don’t know that it’s a heresy.”4
The Benefits of Congregational Singing
Each month the staff of our church meets, and one of the matters of discussion are new members.
When asked, the conversations with those that have come from other churches often point out a
common theme — “we didn’t like the worship music at that church.” Like it or not, the music
churches sing and play greatly impacts the opinions of the people in attendance. Modern worship
styles of individual singing and soloists have led to a disenchantment in many churches, and
congregational singing brings the church together to sing as one body.
As churches are moving away from congregational singing they are also losing the important
aspect of community. This can be seen in three important aspects — congregational worship
follows biblical examples of worship, and it demonstrates community to the believer and to the
unbeliever. Singing as a congregation brings together all generations of believers, and
traditional congregational music enables all in attendance to sing the songs as one. Most
importantly, the songs churches sing echo the theology being taught.
Congregational worship involves the church as a community, singing together as one body. All
people present are included in the act of worship, and this demonstrates the community of the
church to both believers and to any unbelievers present.
When speaking of the acts of Christ, bringing many to salvation, the writer of Hebrews quotes
Psalm 22 in saying,
“I will tell of your name to my brothers;
in the midst of the congregation I will sing your praise.”
In the midst of the congregation, the believer finds community — with all people singing
together to the Lord in worship.
Later in Chapter 10 we see how we are to draw near to God with the full assurance of faith —
and that we are to “stir up one another to love and good works, not neglecting to meet together,
as is the habit of some, but encouraging one another, and all the more as you see the Day
drawing near” (10:24b-25). Again, we see the instruction for believers to gather together,
encouraging one another in community. Congregational singing and music enable this action as
we draw near to the Lord, unison together in worship, demonstrating community.
Secondly, congregational singing unites all people in the church, from all generations.
Congregations are not to be split apart solely by preference of music or worship styles. This will
only lead to separation and confusion. If a young person is told from the time they are in middle
school to the time they graduate from college that “big church” is not cool, and they should go to
other more “lively and fun” or “relevant” services — what are they to think when they are out of
college and told to go back to “regular” services? It is no wonder so many leave the church after
high school or college, for they may have no aspect of community in church whatsoever. Most of
these have not sung congregationally for most of their lives — certainly not multi-generationally,
where community is demonstrated best.
Finally, congregational music enables all in attendance to sing the songs as one. Hymns were
written to be sung by the congregation. The keys chosen for men and women are intentionally
chosen to be appropriate for the “average” singer, not for a soloist. The parts are easy enough to
sing and to memorize — so that they can be sung again, in community.
Of great importance is the fact that traditional hymns used in churches, sung from a hymnal
teach theology while singing, helping the congregation learn scripture. From children singing,
“Jesus Loves Me” to the entire choir, orchestra, and congregation singing “Great Is Thy
Faithfulness,” Scripture is being sung and proclaimed. I am not one who thinks new music for
church should not be written and sung in church. If God has gifted someone with the ability to
compose and write lyric, music, or both, they must, however, remember why they are doing this
task — to edify the church, to encourage the believers, and to promote community in
congregational singing. From Watts to Wesley to Fanny Crosby — all at one time were new
writers with new hymns.
Much can be seen by the songs a church sings — the theology of the songs that are sung in a
church often mirrors the theology that is being taught. Congregational singing follows biblical
examples of worship, it unites generations, and it emphasizes community in the body of
believers.
Congregational Worship
Thus far we have kept the discussion of ways of praying to private and family prayer. Some of
the problems are the same, but others quite different, in regard to prayer and worship with others
in church and chapel.
To revert to what was said in chapter one, prayer and worship are not synonyms though the terms
for many purposes may be used interchangeably. Worship is the total attitude and process of
reverent approach to God. It is therefore a broader term than prayer, for one may worship not
only through prayer but through music and song, the reverent reading or repetition of scripture
and creed, the spoken word of the sermon. To these may be added -- though they are found less
frequently in the Sunday-morning service drama, pageantry, pictorial representation, even the
dance. We shall deal in this chapter with worship as it is most commonly found in Protestant
services. Though the main focus of attention will be upon how to pray within the service of
corporate worship, no sharp lines will be drawn.
General Principles
Both as a means of bringing together what has been said in earlier chapters and as an
introduction to this one, let us begin by stating certain essential principles which apply to prayer
and also to worship in its larger setting.
First, worship must be centered upon God. It is not worship unless it is. Much that passes as
worship is not worship at all, but aesthetic enjoyment, moralizing, or a more or less perfunctory
doing of habitual acts.
Second, worship must be appropriate. This means appropriateness of form and diction,
reverence and dignity both in conducting and participating in the service, a sense of fitness that
God may be given "comely praise."
Third, worship must be unhurried. This means that it should neither drag nor be rushed along. To
prolong the service too far is to impair its freshness and power by inducing restlessness and lack
of attention. Yet public worship like private prayer requires time enough to relax before God,
center attention upon him and upon holy things, enter into his presence without any sense of
pressure.
Fourth, worship must combine alertness and receptivity in the worshiper. Though the service
may be conducted by one person, it makes demands on everybody. In prayer God must be given
a chance to speak. But God speaks only to ears that hear -- to hearts alert enough to respond.
Fifth, worship must be intellectually sincere. It is not primarily an intellectual matter but a form
of personal approach to God. Yet this approach ought to have a frame of reference which coheres
with and helps to create a Christian understanding of God, the world, and human life.
Sixth, worship must be accompanied by active service to God and other persons. True worship is
no private luxury or evasion of life’s demands. Worship ought to drive us to action, action once
more to worship. Even if it were not rooted in the Bible and tradition, a rhythmical sequence in
human experience would call for corporate worship at least once a week. To try either to serve
God without worshipping or to worship without service is to debase and enfeeble both pursuits.
Finally, worship must be related to the total life of commitment to God in faith. To try to pray as
a fragmentary aspect of the Christian life is to court defeat. No life is as completely integrated as
Jesus’ was. Yet every life can more nearly follow the pattern of Jesus by seeking a more perfect
union of worship, trust, and moral obedience to the will of God.
Distinctive Elements In Public Worship
We shall now attempt to apply these principles, not one at a time but jointly, to the problems that
arise in regard to corporate prayer. Although we shall approach the subject mainly from the
standpoint of persons in the pews, the same principles need to be observed in praying from the
pulpit.
To worship reverently and vitally in church is an art that involves a good deal more than simply
going to church. It is more than a matter of assuming certain customary postures, singing hymns,
listening to music, prayers, and a sermon, and going home again. All of these procedures are
associated with corporate worship, but it is obvious that one can do any or all of these things
without worshipping. This happens frequently, and when people say they get nothing out of it
when they go to church, it may be suspected that their physical presence in church has not had a
corresponding accompaniment in worship.
Church worship is the reverent, receptive opening of the soul to God in company with others of
kindred intention. It is like private worship in all the attitudes of mind and spirit that are required.
It is unlike it at several important points: (1) it is engaged in not alone but with other people,
some and perhaps many of whom are likely to be strangers; (2) it is conducted by someone
usually a minister or priest -- and is channeled through regular forms; (3) there are appeals to the
eye in the sanctuary’s architecture and appointments and to the ear in music and spoken word
which are not usually present in private worship; and (4) in the singing of hymns and the unison
repetition of prayers and responsive readings there is opportunity for corporate vocal self-
expression.
Let us ask now what each of these characteristics presents by way of opportunity or problem.
The Worshipping Community
There is great significance in the fact that in church one unites with other people who have in
common the desire to worship God and declare their loyalty to Christ, yet in other respects may
have very diverse interests. From its beginning Christianity has been a social enterprise. It has
brought people together, not because they happened to know and to be attracted to one another
but because they were seeking to be nourished by a common faith. This is not, of course, to deny
the influence of other social factors in the forming of congregations. Usually in the first place
family connections, then denominational affiliation, personal acquaintance with someone in the
church, geographical convenience, custom, habit, curiosity, and many other matters determine
who will be present on Sunday morning in any particular congregation. Yet there would be no
church were it not for the fact that the worshipping congregation has its point of reference
beyond any of these factors.
A community is a group of people united by a common interest. There are many forms of
community in existence -- family, neighborhood, school, the people one works with or plays
with, the team one plays on or cheers for, bridge clubs, political parties, labor unions, Rotary
clubs, Masons, the "solid south," Florida versus California, the nation, and a host of other
groupings in between. The only community which is world-wide in scope and has a perspective
from which to transcend all barriers of nation, race, class, sex, language, custom, and culture, is
the Christian church. Since churches are made up of people and people are fallible creatures at
best, it never does this perfectly. Yet it succeeds remarkably in doing this not only on a world
scale, as is evident in the very existence of the missionary and ecumenical movements, but in
every local congregation where people of many private interests sit together to worship God.
The fact that a congregation is a worshipping community means that a church service ought to be
judged by canons other than those appropriate to other group gatherings. One goes to a
symphony concert for the aesthetic lift of hearing good music; to a lecture on current events to
get some new ideas; to a movie for entertainment; to a ball game for excitement. Conceivably a
church service can be at the same time beautiful, intellectually stimulating, entertaining, even in
a sense exciting! Yet it does not exist for any of these purposes. It exists for the corporate
worship of God, and ought to be judged solely by the degree to which it contributes to this end.
The first requirement, then, if a person is to worship vitally in church, is to go in a worshipful
and not in a critical frame of mind. If as many alibis were found for not going to the movies as
for not going to church, the movies would soon close their doors! In a whimsical mood a person
quoted anonymously has given the following ten reasons for not going to the movies:
1. I was made to go too often when I was young.
2. Nobody ever speaks to me when I go.
3. They always ask me for money.
4. The manager has never called on me or my family.
5. The people who go do not live up to the fine things they see and hear in the pictures.
6. I get more out of my lodge, anyhow.
7. There is so much fighting among the picture houses.
8. Sunday is the only day I have for my family.
9. The pictures never get down to earth where I live.
10. I can be just as good whether I attend the movies or not.
If these thoughts, or even a few of them, possess the mind of the person who goes to church and
sits looking around at those about him, both the mood of worship and his own sense of
community with the group are forthwith destroyed.
Participation in Directed Worship
A second characteristic of corporate worship, we noted, is that it is conducted by a leader and
proceeds through regular forms. This is true of virtually every form of Christian corporate
worship. The most notable exception is the Quaker practice of silent meeting, and even here
somebody is responsible for its beginning and end. The regularity of the forms varies greatly,
from the most spontaneous occurrences among Pentecostal sects to the most dignified of
liturgical services, but there is always some channeling to which the worshiper is expected to
conform.
This element in a church service greatly reduces the worshiper’s initiative, for in the main the
sequence of the worship is carried for him. He does not have to think what to do first and what to
do next, for the printed order of worship or the leader’s spoken direction tells him. At a certain
point he sings or at least, listens while others sing; at another he gives some attention to the
sermon; at another he prays.
Or does he? This reduction of demand on the person in the pew is not all pure gain. It can be a
great aid to worship, for tested forms and the direction given by a person whose vocation it is to
conduct public worship can go far toward eliminating trial-and-error. Many who are baffled at
the idea of conducting their own private devotions are able to worship helpfully under guidance
at church. But on the other hand, this reduction of outward demand on the worshiper increases
his inner demand. When someone else does the praying, it is very easy to sit and do no praying at
all, but simply let one’s mind wander.
A second major requirement, therefore, is that the worshiper must center his mind upon God, and
with alertness but receptivity, enter personally into all the acts of worship in the service. The
singing, whether congregational or by the choir, must become his praise, the pulpit prayer his
prayer, the sermon a word from God to him.
It is, of course, much easier to do this in some services of worship than others! When the choir,
instead of making "a joyful noise unto the Lord," seems simply to make a noise, when the prayer
is verbose and effusive or lifeless and pedantic, when the sermon has little in it to nourish mind
or spirit, to worship vitally in church requires great inner resources.
Nevertheless, if one goes to church to worship and carries with him such resources, worship is
possible under the most untoward outward conditions. To revert to what was said a moment ago,
as criticism banishes the mood of worship so appreciative participation fosters it. There are many
poorly conducted church services -- more’s the pity -- but none with any reverence in it is so
badly conducted that one cannot get something from it. Some spiritual point of contact can be
found, at least in the scripture reading, the hymns, and the Lord’s Prayer -- and if what is said
and done seems too "impossible," one can think one’s own thoughts of God and worship
inwardly. It is far better to sit praying for the minister than criticizing him. Humility is an
important Christian virtue, and one point at which even Christian ministers need to exercise it is
in passing judgment on services conducted by their brothers in the Lord.
Beauty and Symbolism
It is not by accident that the interior of a church looks different from that of an auditorium. In the
plainest of churches a pulpit and an altar or altar rail are to be found, the pattern of architecture
following the central tradition of the church as to whether the pulpit is in the center or at the side.
On the pulpit or lectern in Protestant churches is a Bible, which, if the symbolism is rightly
maintained, ought to be an open Bible. In front of the altar is a communion table, and upon it
except in rigidly nonliturgical churches there is a cross. Often the sanctuary has stained-glass
windows and elaborately carved or pictured symbols from the Christian tradition.
If to these more or less permanent features in the setting are added vestments and other objects of
beauty or meaningful symbolism, a powerful sensuous appeal is made to the eye. These can
combine with the organ and the anthems rendered by the choir to give a great aesthetic lift to the
spirit.
Is this an aid to worship? Or a substitute? It is clearly designed to be an aid. Large amounts of
money are spent on church architecture and church music to make the setting not only beautiful
but conducive to worship. If the product is not finer worship and a fitting tribute to Christ, one
may not be wholly blamed for asking the question Judas asked when Mary brought the alabaster
cruse, "To what purpose is this waste? For this ointment might have been sold for much, and
given to the poor."
Whether such beauty and symbolism are an aid to worship, a substitute for it, or a distraction
from it, depends partly on the setting. But it depends more on the worshiper. Though the Bible
says relatively little about beauty and less about art, it was inevitable that the impulse to worship
God should have found expression in medieval art and become part of a priceless heritage.
Sense-bound as we are, we need symbols for communicating meanings. If worship is part of a
total commitment of life to God in faith, not all of it can be expressed through words, and beauty
may be an oblation to God as well as a medium of inspiration from him. But whether even the
most fitting channels lead to this end depends on whether the worshipers permit them to.
This means, more concretely, that one ought not to go to church simply to enjoy the music and
the atmosphere. To do this is not to worship God but to seek one’s own enjoyment. Some values
may come out of it, but aesthetic are not the same as religious values. No enjoyment of beauty is
a worship experience unless it lifts the soul closer to God and gives incentive for doing better the
works of God. In cultured urban churches where a great deal is made of the beauty of the service,
there is a constant danger lest beauty be made a substitute for both worship and righteousness.
This does not mean, on the other hand, that one worships better in ugliness. If aesthetic
enjoyment with spiritual lethargy is the peril of the wealthy city church, plainness with lack of
spiritual passion is the pitfall of the poor rural church. This is not to condemn simplicity.
Simplicity, with the charm of what nature provides in a rural setting, affords genuine beauty. But
sheer ugliness, wherever found, must be one of the things that the divine Artist who made earth
fair must mourn.
It is possible to worship in the most uncongenial setting. One who has earnestness and inner
spiritual resources can let his soul be lifted by such beauty as is present, get along without what
is absent, and avoid confusing aesthetic pleasure with the beauty of holiness. To do this is an
exacting art, but one of great reward.
Vocal Self-expression
We noted that a fourth distinctive characteristic of corporate worship is the opportunity it gives
for vocal self-expression. Although in most instances the leader is the only person who says
anything on his own initiative, members of the congregation usually have a chance to sing, to
read the Bible responsively, to repeat in unison at least the Lord’s Prayer, and sometimes other
prayers and the creed. Such expression does not have to be limited to the church service. If one
prays at home or out in nature alone by himself there is nothing to hinder his singing, reading, or
affirming aloud. Generally, however, one does not. In the church it is the natural and fitting thing
to do.
Several things may be observed about this phase of worship. The first is to emphasize the need of
entering responsively and co-operatively into whatever part of the service is designated for
congregational participation. It is a psychological impossibility to worship simply as an
onlooker, and an important reason why many people fail to get anything from the church service
lies exactly at this point. This is not to say one must of necessity use his lips. It is possible to
worship silently while others sing or speak in unison -- but the odds are against it. To attempt it
is often to lose the mood of worship in aimless mind-wandering or in preoccupation with one’s
own problems. To sing from the heart, even if not with vocal finesse, is better than to let one’s
mind remain snarled up in a welter of extraneous thoughts.
But shall one sing hymns or affirm a creed when one does not believe the words? This is no
slight problem in view of the fact that there is bad theology in many of the hymns, and the
Apostle’s Creed, along with great eternally true affirmations, declares belief in such matters as
the resurrection of the body, which few people who say it now accept. (This is not to call in
question the Christian doctrine of immortality affirmed in "the life everlasting," or the
resurrection of Jesus, or the victory over death symbolically couched in this phraseology.
However, whatever more it meant, the resurrection of the body meant to the early church the
literal rising of the bodies of believers from the dead.)
It may be said in partial answer that the person conducting the worship should try to select
hymns true in words as well as spirit, and the creed need not be repeated every Sunday.
However, this is not a complete answer. When such time-honored materials of worship are
entirely left out of the service in the interests of theological accuracy, the result is apt to be, not
theological gain, but emotional loss. Hymns and credal affirmations used through the centuries
are the bearers not only of spiritual power but, rightly understood, of Christian truth.
How, then, shall we use them? As materials of worship, not as unchallengeable articles of belief.
They have their place in the transmitting of a great tradition of Christian experience. They ought
not to fetter the mind of anybody, but neither ought they to be lightly cast aside. They are
channels for the lifting of the soul toward God and a medium for aligning oneself with a great
Christian heritage. It is possible in the mood of worship to enter into the "feel" of the words, and
without compromise of mental integrity find in them not only a reservoir of truth from the past
but a challenge to discover more acceptable modes of thought.
Worship By Radio
A form of corporate worship unknown to previous generations is worship by radio. This stands
midway between private and public worship, and presents problems of its own. A further word,
therefore, needs to be said about it.
For those who worship by radio a few simple counsels may be given. The most important is to
remember that worship centers in God, not in a human voice. This means that a reverent mood is
called for. It is impossible to worship while chattering with somebody. Competing sounds should
be excluded if possible, and if this is not possible, then disregarded as much as they can be. The
same is true of competing activities. To "listen with one ear" while giving most of one’s mind to
something else is neither to honor God nor get for oneself the fruits of worship.
One ought carefully to choose his radio service and then stay by it. To keep twiddling the dial
impatiently looking for something else is to disrupt whatever values there might be in it. If the
listener intends to worship, and not merely to hear what a good preacher has to say, worship by
radio requires the same receptive, reverent turning of the soul toward God that any other worship
requires.
Is "going to church by radio" an adequate substitute for congregational worship? It must be
answered that, valuable as it is for invalids and others who cannot get to church, it is not to be
recommended as a substitute for those who can. There may be better preaching, better music,
better voicing of prayers over the radio than one hears at his own church. However, the situation
by its very nature fails to make the same demands on the worshiper; hence something is lost in
its fruits.
What are these demands? First, to get up, get dressed, and get to church in reasonably clean and
respectable attire is more than a mere formality! It is an expression of the will to worship, which
is not necessarily present in a Sunday-morning snooze and slouch with the only external
requirement the turning of a dial.
In the second place, radio worship lacks the element of corporate vocal self-expression of which
we have just been speaking. The most one is ever asked to do is to get out his Bible and read
with the leader some passage of Scripture, but one may doubt how often even this is actually
done. The resulting passivity in the listener may lead to real worship if the quality of the service
is rich enough, but the chances are against it.
And even with the best of music and preaching mediated through the ear, much is lost that a
church service provides -- the sense of corporate fellowship, the lift of the atmosphere and
architecture, the appeals presented to the eye, most of all, elements in the leader’s mood and
personality which his voice alone cannot convey. These may be human, physical matters. Yet
they are matters which reach into the heart of living worship.
Perhaps the most important aspect of the question remains to be mentioned. It is often urged that
to listen to good music and good preaching by radio is better than to expose oneself to the
halting, feeble efforts of the churches. "Let the churches improve," it is said, "and I will go. Until
then, the radio gives me something better." What this means is that by such failure to connect
with the ongoing life of the churches, not only the worshiper but the church suffers loss. Without
support from the congregational end, the churches inevitably are weakened. A church is not the
minister only or the congregation only but the entire Christian fellowship, and it can be strong
only as its members accept the obligation to give it support by their gifts, their service, their
prayers, and their presence.
Notes
1. This was arguably a smoke-screen for ushering in worship according the lower aesthetic
tastes of the clergy themselves or even some of the congregation. [ ]
2. Ford,LSinging of Psalmes the Duty of Christians,"cited in Ward,LPure Worship: The Early
English Baptist Distinctive, Monographs in Baptist History (Eugene, OR: Pickwick,
2014), 179. [ ]
3. For more on this, see Ward,LPure Worship, 179-82. [ ]
4. A. W. Tozer, Tozer on Worship and Entertainment: Selected Excerpts, ed. James L.
Snyder (Camp Hill, PA: Christian Publications, 1997), 114. [ ]
