A Viewpoint of Worship
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A Viewpoint of Worship
Introduction
Dealing with the intersection of Christian worship, culture, and theology is to deal with a
deep Christian life that is deeply complex. The intersection is a core part that affects the
experiences of people in Christianity as well as their spiritual experience. As such, this is a
controversial area to delve into and as such, requires methodological analysis of facts and
objective interpretation to conclusively cover the topic. The core aspect that comes forth is the
occurrence of culture ignoring worship or vice versa. Christianity is aimed at universal worship
that is independent of culture but respects the divergence in the population of the world by
basing itself on core values and teachings of Jesus Christ. As such, Christian worship depends on
our salvation and reflects the Spirit and truth of God and His Word as it helps us to remember
our situation before God and His value and position above us.
Discussion
I. Christian Worship is Transcultural
Worship in Christianity has some substance for all people that are involved globally. This
makes it – in its entirety – beyond culture. Looking at the definition of worship, it is the devotion
for a Higher Being. When translated to Hebrew, the word schachah is used which means to
prostrate before a Superior Being which is God. Culture, on the other hand, is the integration of
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various ideas and values. These two definitions are important for this discussion as they make for
the intertwining of worship and culture.
A person that becomes a follower of Christ – a Christian – various areas are impacted by the
message of the Bible due to the interaction of cultural values. Through worship, there is the
integration of the local culture that is expressed by faith in God and in His praise as the Savior.
This is exemplified by words, images, and other forms of art that gain a cultural meaning that
elicits feelings and promote certain values. In this way, culture becomes the vehicle by which
God is understood and people are molded into his likeness. God, is thus, recognized in his power
and this makes God above the definition of the culture.
However, culture also becomes responsible for the distortion of various perceptions and
understanding of God. As such, as in Christianity where God can speak through culture, the same
culture becomes an obstruction. But culture can be adapted into traditional Christian worship.
Looking at the definition of the purpose for the creation of man; man is not created to
worship not for worship but is created worshipping
1
. In this way, we understand the
misconstrued understanding of worship as a way by which musical and liturgical forms are used
as devotion to God. A proper view of worship is developed in which it takes a larger role in the
life of a Christian. Worship is no longer limited to periods or places or activities. Worship is
understood as an outpouring that is continuous just as God is ever continuous. Since man is
created in the image of God, then man is continuously outpouring to God in various ways. Man
1
H. M. Best, "Unceasing Worship: Biblical perspectives on worship and the arts." InterVarsity Press
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thus becomes an unceasing worshiper and the fruition of worship comes from a full scope of the
life of man.
As such, worship becomes an aspect that transcends the scope of man in various things.
Worship goes beyond the setting and scholarly eloquent analysis. The cultural mold within
which the practice of Christianity finds itself becomes a core part of the solid and unshakable
basis for worship in Christianity. This creates a paradox in which adaptation to the culture and
the rigidity of preservation of the orthodox religious practices of Christianity is born. There is a
need for religion to remain relevant to the life of human beings. Christianity offers this
perspective by being relevant to all persons across the world. The diverse expressions available
in Christianity make it available beyond the realm of culture.
This is an aspect that becomes true not only on the person and the work of Jesus Christ
but also as a transcultural dimension which is an important aspect of creating unity in the church
of Christ. Acts such as the celebration of the Lord's supper becomes important in the celebration
of the death and resurrection of Christ and becomes a parallel across the world. The songs of the
Psalms, the musical styles adapted, and the instruments utilized are created based on a universal
understanding of the significance of the occasion being celebrated. This creates an avenue by
which the church gains freedom for the utilization of creativity to make authenticity in
celebration.
The people gathered to engage Christianity are brought together by the Word. As such, people
do not congregate to exchange personal ideas but rather, the ideas of God such as who and what
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He is. In this way, worship becomes a response to God as He reveals Himself through the Bible.
The congregation of the people is therefore under the authority of God through his Word which
is an invitation as well as guidance for diverse people across the world. Christians gather to learn
and respond to God through the permeation of the Word in all aspects of the human being.
As such, people are called to respond to God as they are – in all their cultural fullness for
God to receive glory in his fullness. This also means that the Bible gains a central place of honor
in the foundation of the services and as protector and guidance. Thus, worship in truth becomes
an act that is in accordance with the Bible and not culture.
A common concept of worship is that it is an act that is performed by religious in a Holy
place on a Holy occasion – mainly Sundays. This is not entirely true as worship is what is done
before God. This means, in theology, that priesthood is for everybody since God is omnipresent
and as such, the only offering and intercession becomes our offering and our intercession. This
makes worship Unitarian and as such has no mediator but only Christ and is human-centric.
Also, worship connects people over space and time. This is possible through various
practices of Christianity. Elements such as sharing the Word, Baptism, and Holy Communion
work to bring God's people together to become the body of Christ which is the church. Thus, we
recognize that there are various worship experiences that people hold in common across various
cultures. The transcultural lens then aids in recognition of the fact that worship has various
common experiences.
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As such, in society people are separated by physical and socio-economic barriers. However,
in Christian worship, there is inclusivity at its center. Thus worship spaces are developed or
designed with the consideration of culture and languages of the world which is seen through the
encouragement of different localities to develop and use music, instruments, and art expressions
for communication of various Christian themes.
II. Christian Worship is Contextual
As established, Christian worship promotes the reflection of the local language, clothing,
appearances, and architecture. The fact that Jesus was incarnated into a culture also gives a
model or mandate. The church and the gospel are not intended for exclusivity or confinements to
singular culture. Rather, the gospel is developed to spread over to the ends of the earth and as
such, rooting itself in diverse cultures. The mission to reach the ends of the world makes
contextualization an important aspect. There is great importance in appreciating the large forms
of expression that Christian worship offers as a way of realizing the seriousness of social and
cultural contexts in worship.
There is a need to note that culture is taken as a potential rather than as a barrier to worship.
This has especially been seen in the African context where there has been a great focus on the
integration of the local art and culture into the worship process
2
.There is a need to consider two
important approaches. Dynamic equivalence looks at the manner in which components of
Christian worship are portrayed into the individual culture with an observation of meaning that is
equal to value as the original.
2
Krabill, James R., Frank Fortunato, Robin P. Harris, and Brian Schrag. Worship and the Mission for the Global
Church: An Ethnodoxology Handbook. Pasadena: William Carrey Library, 2012. ISBN: 9780878084937.
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As such, when exercising the Lordship of Christ, different local cultures may utilize various
attire associated with leadership and prestige or royalty. Looking at worship in the African
setting, the music has been adapted to the vocal, cyclical, and high social tool
3
that it is for use in
church ceremonies. Looking at creative assimilation, there is the incorporation of pertinent
elements of the local culture in making the worship experience enriching.
As such, using the sound of various local instruments can be an aspect that creates a more
complete expression of the worship process for the local Christians. While there is a need to
ensure the preservation of the transcultural elements, there is a need to ensure that the
fundamental values and meaning of Christianity as well as the local culture is revered. Despite
this, there is a need to engage in worship from a cautious standpoint with more questions than
assertions
4
.
As noted earlier, Jesus was not born into oblivion but rather in a way of life of his parents. In
the mystery of Jesus – the fact that he is divine meaning both God and Man – there is a need to
consider worship in Christianity. In this way, we can create an understanding that we can
experience God across the world in the various small cultures that exist. The values of local
culture and the patterns, as they are constant with the teachings found in scripture, can be an
instrument for expression of various aspects of worship.
The understanding of contextualization is an important aspect that can allow for the
development of the churches’ mission. The aspect of dynamic equivalence becomes highly
useful in the process. This is because it looks beyond experiencing Christianity but rather placing
it into the context of the local culture. This is through the creation of something that has a
3
R. De Beer, W. Shitandi. 'Choral music in Africa: History, content and performance practice,' in A. De Quadros
(ed.), The Cambridge companion to choral music, pp. 185- 197, Cambridge University Press, Cambridge
4
Witvliet, John D., Reformed Worship, “Worship in a Beatitude-Shaped World: Learning from Psalm 73,”
edition 100, June 2011, page 5.
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meaning of similar or higher value and function. As such, this is not just translating the
experiences of Christianity to the local culture but understanding the underlying meanings of the
various elements of worship and making the meanings and actions of the elements ingrained and
expressed in the local language and culture
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.
As such, there are some core procedures that have to be considered. There is a basic shape
that considers the history, background, and theology. The elements are subjected to the dynamic
equivalence in an objective manner for the determination of meaning. The elements of culture
can then be able to express the teachings of the Gospel in a manner that has been studied to be
adequate. The spiritual benefits for the people that are derived are then considered. This can be
assisted by the use of creative assimilation. The accompanying aspects of the culture are added to
the liturgy of order to enhance the experience that has the origin at its core.
Therefore, creative assimilation adds new aspects or elements from the culture which is
different from dynamic equivalence which translates the origin to the local culture through the
use of aspects that carry equivalent gravity. There is an underlying rule that the sound and the
liturgical tradition has to be preserved for unity to be attained as a universal aspect of Christian
worship. This also encourages progress in meeting pastoral needs but also respects the fact that
not all elements can be integrated.
Only the elements that are of identical nature can be considered thus meaning aspects of the
local culture undergo some serious scrutiny and purification to achieve universal biblical
typology. The church becomes an expression of the Christian life through worship that orients to
praise, gratitude, and prayer to God as per the local understanding of the same elements.
5
E. F. Charles. Christian Worship Worldwide: Expanding Horizons, Deepening Practices. Grand Rapids: Eerdmans
Publishing, 2007. ISBN: 9780802828538.
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III. Christian Worship is Counter-Cultural
The Christian call is one that is accepted by purposefully engaging in worship that destroys
barriers and allows for the building of reconciliation as peacemakers. One of the core purposes of
Jesus Christ was to bring transformation to people by calling people not to conform. Rather
people are asked to transform the world and with it
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. In the mystery of Jesus Christ as man and
God, we learn about the transformation of Christ as an example of the purpose indicated. This
creates the counter-cultural aspects of Christian worship.
Some aspects of culture can be deemed as sinful and work against the values of Christianity.
As such, these aspects require transformation. Following the Christian faith requires that there is
challenging of some of the types of oppression. The world is full of various social injustice as
which have to be faced by Christians. Patterns that create idolization of self and culture at the
expense of humanity or for the preference of wealth accumulation for no good purposes should
be transformed. The tools available for counter-cultural transformation include the maintenance
and recovery of the pattern of action which may have deep divisions in prevailing cultural
models.
The church, as a building or physical space, has traditionally been the place where Christians
gather for the purpose of praying and breaking bread. This is a countercultural symbol or avenue
for cultural transformation. The physicality of worship an liturgy, the exercise of the Lords'
supper, passing of the peace, and the show of affection in the church is a constant reminder for
the congregants that they are in the presence of God as one people.
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Roman 12:2
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As such, Christianity is not an individual affair and as such, it does not work as just Christ
and I in spirituality. Christianity is a plural that looks at the church as a family. This, as such,
considers the generations, culture, ethnic backgrounds, and gender present that are united in
Christ to become the singular body of the church that makes them brothers and sisters. This is a
core aspect that should be embodied with great strife. When there is great division in the
community, the church becomes a diverse makeup that is built naturally. This fosters a
community that is hopeful and offers something different with a vision of a better future where
all the nations, tribes, and people will come together to worship God.
Therefore, the differences experienced on earth are not eliminated in heaven. The
difference is apparent but they are united through worshipping God. Therefore, the study of
Christianity has to begin with the understanding that it is a cross-cultural and diverse religion
that has no overwhelming expression. In this way, all through history, Christians have been
based in various cultural contexts that have been embraced or rejected to various degrees. The
positive and negative outlook of the surrounding culture has been present but Christians have
always been called to respond to the context. This has enabled Christianity to gain a multi-
cultural aspect that is polyvocal as a global religion.
This means that Christianity has had the ability to take that which is not considered Christ-
like and transforming to be Christ-like. In this way, aspects such as the use of various languages
not associated with the native Hebrew language of Christ have been used to explore the various
aspects of the story of Christ as well as teaching the main message of Christianity. This is but a
basic level of understanding. The reaction that is taken against a culture can be a powerful tool
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by which the formation of identity develops such as taking a stand against alcoholism, abortion,
and polygamy.
This also means that there are various practices that may be rejected in certain parts of the
world but accepted in others by Christians. This also raises the issue of ethics in practice,
especially in a multicultural setting. As such, some missionaries may not accept the honoring of
ancestors and regard it as idolatry while others may find it a possibility to allow polygamy
depending on the cultural background. As such, there are lots of cultural lines that have to be
considered.
This does not mean that Christianity does not have a core and as such, it is a puppet of the
surrounding culture. This means that Christianity is a relationship that is developed and entirely
dependent on God and the world but through the perspective of Jesus Christ. The example of
Christ and His influence is a core aspect that has been used in determining the core traditions of
Christianity. This is seen by the global obsession with the question, "who is Jesus, and what is
His meaning to our life?" There are rituals such as baptism and the Lord's Supper which have
also been instrumental along multicultural lines.
Therefore, Christianity looks at the aspects that make the world unique as individuals but yet
a coherent whole. This is an understanding that causes division and conflict as the population is
increasingly becoming aware of the existing differences in culture. However, Christianity
remains a playing field that allows for the discussion of the differences for the purpose of finding
a common playing field.
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IV. Christian Worship is Cross-Cultural
By engaging in worship, we share resources in cross-cultural advances, and thus the
understanding of the expressions of worship increases. Jesus Christ is a savior of all. The
treasures of the world are welcomed into Heaven by Jesus through Baptism which connects all to
become one church. The means of living in response to Baptism is having deeper unity of the
church. As such, aspects such as sharing art and hymns in worship break cultural barriers while it
enriches the holistic church by strengthening the communion.
The sharing aspect is ecumenical but also is the witness of the unification of the church
which creates cross-culturalism. Multicultural congregations more so, require cross-cultural
interaction but there has to be a consideration of the various aspects that are utilized. Looking at
the music, art, and gestures, they are elements that lack consistency in a multicultural setting. As
such, there is a need to have the incorporation of contextualization as analyzed above.
i. The reality of the Person of Jesus Christ – death, burial, and resurrection
The death of Jesus is a key part of reconciling man to God. The resurrection of Jesus
becomes a testimony of the end-time resurrection for all human beings while his burial is the
assurance that resurrection is a reality. Christ’s death has a key purpose in reconciliation.
Through death, Jesus enabled man to have a relationship with God that is satisfactory in that it
has joy in it. This is the highest benefit that the cross achieved.
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The death of Christ is particularly significant since Christ was sinless but suffered death
on a cross for sinners. This makes the importance of resurrection and Christ to be intertwined.
The Son of God was raised on the third day after the crucifixion. During His time on earth, Jesus
stated he was the Son of God which was a key component that led to the religious leaders –
Pharisees and Sadducees – seeking his death. By the resurrection of Christ, there was proof that
Jesus was the person that He claimed to be and as such, declared the Lord in Spirit and holiness.
However, the death of Christ was not sufficient. The death had to be accompanied by the
burial and resurrection for it to save man from the anger of God. “And you, who once were
alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his
death, in order to present you holy and blameless and above reproach before him”
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.
There is a need to understand that it is normal for a man to die since he is human.
However, by the proclamation of his resurrection, Jesus died and lived to fulfill the proclamation
which made him more than man. There was no human being who had resurrected in the manner
that he had. All this was to save man from sin and bring him to righteousness.
ii. Sin and righteousness
Wrongdoing in Christianity is referred to as sin. This is an offense that takes place against
divine law. On the other hand, righteousness refers to being justifiable according to the teachings
and laws of God. The scripture is the basis for wrong and right and emphasizes the importance of
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Colossians 1:21–22
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Christ's death as a sacrifice for man's sin yet he did not deserve to die. Christ died for the sins of
man in a substitutionary sacrifice.
As such, Christ died in place of man and it is a death that is not deserved. Christ bore a
punishment that was justifiably that of man. In this way, Christ died for all men that believe in
Him. As Peter states in the gospel, “bore our sin in his body on the tree that we might die to sin
and live to righteousness. By his wounds, you have been healed"
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.
As such, Christ's death as atonement for all man that did not consider culture. This death
was not just the physical death of the body. This was a divine death by which Jesus Christ saved
man from an eternal division from God the Father. His life on earth, Christ was also separated
from God especially by the death on a cross.
An essential characteristic of God is righteousness. This is the highest form of holiness and it
means literally the one that is right. This is the opposite of sin and as such, committing sin is
going against God and His purpose for man's life.
Therefore, living in the righteousness of God is the only acceptable standing for man to
face God. As further stated in scripture, the wages of sin are death while life is the wage of
righteousness which has no death along its path.
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1 Peter 2:24
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The origin of sin begins with the first man – Adam and Eve. Through Adam's sin, God
has a key consideration of all humankind as sinners since it is possessed with the sinful nature of
Adam as the father of the human race
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. The sentence that was imposed on this sin is death and
the repercussions are universal. As such, all humankind is are the fallen children of Adam.
This, then, means that man does not become sinful through the act of committing a sin
but rather man is sinful as a fundamental flaw in his nature. Man as such, sins as a sinner in his
innate self. Through Adam's sin, all members of humankind become guilty and are penalized for
Adam's sin. To free mankind, Jesus died. He died to make sin powerless and as such, an
invitation of Christ into the life of man is to direct righteousness into life. This is an invitation of
complete goodness. Man is, therefore, able to live in a way that is consistent with God's pleasing.
God's judgment falls on all that lives outside the relationship with Christ especially due to the
inherited sin as well as the individual sins committed. "In Adam, all die"
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.
The original sin of Adam has been placed on the whole of the human generation with no
gender, race, or culture. As such, all stand guilty in the eyes of God. This fundamental
universality of Christianity as such considers that there are no cultural divisions but rather there
is unity in punishment as well as reward. For the guilt has been placed directly on the
descendants of Adam and Even for all to give way to death
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.
iii. The essence of true, vain, and false worship.
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Rom. 5:12-14
10
1 Cor. 15:22
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Romans 5:15, 18, 19; 6:23
16
As defined in the gospel of Matthew, the true nature of Christian worship is the attitude
of the heart which in its nature had an acknowledgment of God and his true character
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As such,
false worship is offering God praise and prayer with no sincerity in heart or obedience as it is
contrary to the commands of God.
There is a broad category that looks at false worship which includes honoring through
objects persons, or entities that are not consistent with the nature of true God. These acts are
considered impure, improper, and inappropriate as directed towards the worship of God. When
worship is directed to an object that is false, this is the obvious and easily recognized false
worship.
In the Biblical context, the worship of idols is also considered part of false worship. The
gods that were worshipped especially in the Old Testament were not adored due to the appeal of
the images rather because of that created by a false of power of the gods. This is seen through the
worship of some common gods in the Old Testament such as Baal and Ashtaroth.
They were often associated with some misgivings that people would have to go through
such as infertility. As such, the god Baal was believed to have some power in control of the
growth of crops and the multiplication of livestock. The worship of these gods was also
associated with some abhorred sexual acts
13
but the appeal was always consistent which often led
to the nations incurring the wrath of God.
This worship of these gods is a religious problem that is not linked to culture. The
attraction to the gods was not a factor that was considered cultural but rather the weakness that
was exhibited in man. As such, false worship is seen as a problem exhibited by the people who
12
Matthew 15:8
13
C, T. Butler, Entry for 'False Worship.' Holman Bible Dictionary.
https://www.studylight.org/dictionaries/hbd/f/false-worship.html. 1991.
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worship God by distorting the view and obedience to God
14
. As stated in scripture, false worship
looks at aspects such as trusting in military power, self-power or abilities, service to God with
the expectation of worldly pleasures, giving tainted sacrifices that are unacceptable, and praying
and fasting for public appearance
15
. All these aspects point to the central belief in God over the
differences in culture and diversity that is present.
iv. The Great Commandment and the Great Commission.
The Great Commandment is found in the gospel of Matthew and it is detailed where
Jesus teaches of the immense love of God and neighbors
16
. The Great Commission comes as a
follow-through of the commandment
17
as the purpose of Jesus coming to earth was to make
disciples of men and to die to save mankind
18
. These two, together, make the great message that
is passed in scripture.
This makes for the precept of changing the world and setting the priorities required for
life. The love for God is not reduce-able to religion, culture, and traditions. The love of God is in
giving of all the heart, spirit or soul, mind, and body. This as such, looks at living life with full
conviction of the impact of one’s actions. This is also a trait that is seen by Jesus Christ whom
the Christian faith is evolved around.
14
Ibid
15
Isaiah 31:1, Jeremiah 25:7, Malachi 1:6-8
16
Matthew 22:36-40
17
H. Freeman. The Great Commission and the New Testament: An Exegesis of Matthew 28: 19-20. Southern
Baptist Journal of Theology, 1(4), 14-23.
18
S. D. Dockery. "The great commandment: A paradigm for Christian higher education. The Southern Baptist
Journal of Theology, 1(3), 50-57.
18
This undeniable character calls for men to follow Jesus' steps beyond a discussion but
through the consideration of God working through followers to change the lives of people
throughout the world. This consideration is for all people on earth as God's people with no
consideration for cultural differences that exist or the engagement of discriminatory practices.
The main aspect is to create freedom from sin and suffering that plagues all of humankind.
v. Four worship examples or spiritual principles from the Old Testament.
a) Worship as homage or grateful submission to God
Worship is commonly defined as the act of literally bowing down as a gesture of submission
by human beings to God
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. Through the act of bowing down alongside other gestures, an homage
to God has been defined as the attitude of homage. Homage is expressed through prayer and
praise by some
20
and other use silent acceptance or submission
21
. There are various expressions
of worship that are indicated in the book of Psalms which include lamenting, repentance,
thanksgiving, and praise songs. The act of homage takes the meaning of repenting and
responding to the faith of the person and the work of Lord Jesus Christ. These acts take various
forms in various cultures and are interdependent with the original meaning with which they are
developed to achieve. Therefore, worship as homage becomes a way by which various cultures
in the Old Testament bowed to God.
b) Worship is service to others.
The Old Testament has a strong foundation around the people of Israel being saved from
slavery in Egypt for serving God
22
. There is service that is involved in the process that looks at
19
Gen 18:2, Exod 18:7, 20:4-6
20
Gen 24:26-27, 52; Exod 34:8-9
21
Exod 4:31; Judg 7:15
22
Exod 3:12; 4:23; 8:1
19
offering sacrifices to God and holding various ceremonies to honor his work and victory over
their oppressors
23
. As such, there is a form of ritual service that was in view and it was a
sacrificial system that enabled the Israelites to gain cleansing from sin and the consecration of
the people to God's service. Also, service is an expression of the gratitude that people enjoyed
when worshipping God.
c) Worship as reverence or respect for God.
Reverence and respect for God also are used alongside the term fear for God. These are terms
that are used to indicate the need for people to keep the command of God. Various old testament
scriptures have an inclination to promote the reverence for God through obedience, following his
commands, turning from evil, and services to him
24
. These acts as well as the expression of
rituals were used to indicate faithfulness and obedience to God and his demands in every aspect
of life that distinguished it from false worship. These are universal acts that are independent in
their nature from the cultural or traditional aspects of the world.
d) Worship and congregational gatherings.
In the Old Testament, there is a corporate expression that is associated with worship. This
looks at encouraging people to serve God faithfully in their lives. This was a response that was in
the totality of life as it is described in the covenant. This outlook or totality in life was expressed
in a manner that is consistent with the love of God independent of the cultural makeup of the
individual but actually ignoring the aspects of culture that make one go against the worship of
God.
vi. Four worship examples or spiritual principles from the New Testament.
a) Prayer.
23
Exod 3:18; 5:3, 8, 17; 8:8, 25-29, Exod 5:1
24
Deut 5:29; 6:2, 24; Eccl 12:131 Sam 12:14; Hag 1:12Deut 8:6; 10:12; 2 Chr 6:31Job 1:1, 8; 2:3; 28:28; Prov
3:7Deut 6:13; 10:20; Josh 24:14; Jonah 1:9
20
Prayer as defined in the New Testament is the response of a man with repentance and faith to
the person and work of the Lord Jesus
25
. This is worship that centers calling out the name of
Jesus
26
and obeying him.
b) Praise.
This is a sacrifice that is offered to God through Jesus in through professing him name
openly
27
. This is a response to the act of God in our lives by observing what he has been able to
do for us and presenting our bodies as a living sacrifice to God. The death of Christ is the
sacrifice of atonement. As such, by shedding of blood, man is able to receive God’s acceptance
by faith.
c) Testimony.
The gospel of Luke states that Christians should return home with the declaration of the love
of God according to the much that he has done for you
28
. And the sinner went proclaiming to the
city of the much that Jesus had done to him.
d) Reading the Bible
This is a requirement of the Christina for the word of God is quick and powerful and its
sharper than any two-edged sword. The word pierces to the soul and spirit to the depth of the
soul and spirit and offers discernment of the thoughts and intents of the heart
29
.
vii. Four ministerial approaches from Westernized churches.
a) Televangelism.
25
Acts 2:36-39; 10:36-43; cf. Rom 10:9-13
26
1 Cor 1:2; Heb 13:15
27
Heb 13:15
28
Luke 8:39
29
Hebrews 4:12
21
This is the way by which the media, radio, and television are to reach to Christianity. In this
way, there is the creation of televangelists who are either official or self-proclaimed who make a
sizeable devotion of their ministry to broadcasting via media. The televangelist can be a regular
minister or pastor that has their place of worship or may primarily have followers over media.
b) Witnessing for Christ.
There is a genuine love for God that members of the Christian church are called to have. In
witnessing for Jesus there is no complicated approach but rather there is the sharing of faith with
others in a way that is natural for the creation of unity with the gifts and talents.
c) Prophetic evangelism.
This is the practice by which a Christian has God speak through them that is useful in
promoting a non-believer to seek God. This is often through aspects that are not known naturally
and as such the non-believer is moved to act in accordance with the calling.
d) Evangelizing through a sermon.
This is the use of a pulpit or altar by which churches often engage the gospel message for
preaching the sermon. The people are often called to come and accept Christ at the altar or
pulpit.
viii. Four ministerial approaches from non-Western churches.
a) Trickle-down evangelism.
This approach to evangelism looks at primarily targeting the high-ranking individuals in the
community. Through the influence that the officials have in society, they can enable influence
other members to serve and spread Christianity across society.
b) Creative evangelism.
22
This is an approach to evangelism that looks at the creation of arts – music, drama, or film –
for the presentation of the gospel message.
c) Church Missions.
This is an approach that looks at spreading Christianity to new converts by sending groups to
various areas out of their geography to carry evangelism or other activities such as a charity.
d) Cell group fellowship.
This is a form of worship in which the organization of the church is such that there are many
subgroups that are intended for various purposes such as fellowship and teaching the Bible.
23
Bibliography
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Butler, Trent C. Editor. Entry for 'False Worship.' Holman Bible Dictionary.
https://www.studylight.org/dictionaries/hbd/f/false-worship.html. 1991.
De Beer, R. & Shitandi, W., 'Choral music in Africa: History, content and performance practice,'
in A. De Quadros (ed.), The Cambridge companion to choral music, pp. 185- 197,
Cambridge University Press, Cambridge.
Dockery, D. S. The great commandment: A paradigm for Christian higher education. The
Southern Baptist Journal of Theology, 1(3), 50-57.
Farhadian, Charles E. Christian Worship Worldwide: Expanding Horizons, Deepening Practices.
Grand Rapids: Eerdmans Publishing, 2007. ISBN: 9780802828538.
Freeman, H. The Great Commission and the New Testament: An Exegesis of Matthew 28: 19-
20. Southern Baptist Journal of Theology, 1(4), 14-23.
Krabill, James R., Frank Fortunato, Robin P. Harris, and Brian Schrag. Worship and the Mission
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