LIBERTY UNIVERSITY
The History of Worship Music Capstone Paper
Submitted to Dr. Rodney Whaley, in partial fulfillment
of the requirements for the completion of the course
WRSP 502
History and Philosophy of Worship
by
Morris Dixon
Table of Contents
Introduction .....................................................................................................................................1
Worship in the Old Testament .........................................................................................................1
Worship in the New Testament .......................................................................................................3
Worship in the First – Fifth Centuries .............................................................................................4
Worship in the Middle Ages ............................................................................................................6
Worship in the Medieval Period and Reformation...........................................................................8
Worship in the Awakenings of Europe and America ....................................................................10
Worship in the Camp Meeting Awakenings ..................................................................................12
Worship in the Nineteenth Century................................................................................................15
Worship in the Twentieth Century.................................................................................................17
Conclusion ....................................................................................................................................19
Bibliography..................................................................................................................................20
Introduction
In Today's society, every person worships something or someone. Worship is only a
response to what people value. Therefore, the real question is who or what do people value the
most to worship. Since people's values are different, then the meaning of worship is different for
every individual based on their intimate and personal relationship with God. Throughout this
course, we have learned that worship is not limited to only music or song. To understand the real
meaning of worship, one should go back to the beginning in Genesis 1.
“Worship is not something tangential to the Christian story but a matter that lies at the
very heart of the Christ Scriptures from the beginning to the end.” [1] Worship is at the center
despite any passages that is explored within scriptures. God created man to worship, and that is
the story of worship. This paper will describe and identify the events of worship recorded
throughout history from the Old Testament through the twenty-first century.
Worship in the Old Testament
Genesis 1 explains how life began and how God created man to have an intimate
relationship with Him and worship Him. "The fundamental nature of biblical worship, the epic
center from which all the facts of worship proceed, is an event," the first significant event of
humanity is found in the garden. [2] We worship God because we know the biblical event
orientation means that God will always save us. The covenantal nature of biblical worship “was
laid down in the establishment of the covenant itself.” [3]
___________________
1 Robert E. Webber, Worship Old & New. (Grand Rapids, Michigan: Zondervan. 1994), 19.
2 Ibid., 20.
3 Ibid., 23.
1
A binding covenant was made with the people of Israel by God during the beginning of
their long journey. Even though the Israelites would allow sin to break their covenant over and
over with God, God kept his promise to them. Obedience is a meaningful way people can
worship God. “Therefore, whenever the Israelites slip into sin and apostasy, they forgot their
covenant and their worship was lost, ritualized were corrected by pagan influences.” [4] Even
though the law was put in place to keep the Israelites close to God and not wander, they continue
to wander based on their consistent struggles with pagan influences.
During this time, sacred spaces, rituals, and ministry were created for biblical worshiping.
The different sacred places allowed God to develop His relationship with the people of Israel.
Some of the holy places were called the temple or tabernacle. Worship in the Old Testament
definitely looks different than our contemporary forms of worship, such as festivals with singing
and dancing that reveal the "remembrance, anticipation, celebration, and service lay for Israel's
to God." [5]
Under Moses' leadership, God wanted to dwell with the Israelites; therefore, He
commanded the Israelites to build a tabernacle. At the center of the Israelite’s camp was the
tabernacle to show the Lord’s presence over the camp and people. David wanted to build the
temple, but the temple was actually created by David's son Solomon after he became king. In the
early church, worship was recognized through three festivals: Passover, Pentecost, and
Tabernacle.
___________________
4 Webber, Worship Old & New, 23.
5 Ibid., 38.
2
After the temples were destroyed in the Old Testament, the synagogue was built to
provide the Israelites a place to worship. The synagogue worship experiences were totally
different because they focused on "reading and understanding the Word of God" instead of the
sacred rituals or sacred ministry. [6]
Worship in the New Testament
From the Old Testament to the New Testament, worship was shifted and centered on
Jesus Christ and the New Covenant that He established through His death and resurrection.
Therefore, the center of our worship is Jesus. Jesus fulfilled the Old Testament covenant when he
died on the cross for the sins of humanity. Jesus stands between God and His people. “Jesus
Christ is the new propitiation and the covering for his people, their atonement.” [7] This new
covenant through Jesus made it possible for Christians to worship God anywhere and at any
time. However, many Christians gather at Church to worship Jesus collectively.
“Jesus is the Spirit, and spirit is not contained or limited to space, time, or location. Those who
are true worshipers—the ones God looks for –never limit or segment their worship of God to a
time, place, location, format, etc.” [8] Based on the New Testament, worshipers could worship
God in their own way. Worship is a response from the people, and this could include how they
anticipate, celebrate, and remember the Lord. "…remembering God's saving deeds, which was
fundamental to Old Testament worship, is equally fundamental to New Testament worship." [9]
_______________
6 Webber, Worship Old & New, 37.
7 Robert E. Webber, Worship Old & New (Grand Rapids, MI: Zondervan, 1994), 25.
8 Gareth J. Goossen, Worship Walk: Where Worship and Life Intersect. (Bloomington, IN: WestBow Press,
2012), 12.
9 Ibid., 28.
3
Also, "worship is not only grounded in past redemptive events but in anticipation of what
is to come.” [10] Father God is constantly sitting high and looking low to help and save His
people; therefore, we should not just remember Him but wait with expectations of the things that
will come from Him. “God was not at all interested in people 'going through the motions of
worship. He was looking for worship from men and women who were genuine in their love for
Him." [11] Examples of people not going through the motions are Peter, Paul, John, and James;
they were loyal followers of Christ who desired to pleased Him through their worship. According
to John 4:23 says, they worship God in “spirit in truth" because they gave God everything they
had, even to the point of death. [12]
It is challenging to research worship during the New Testament because worship was
seen “through hymns, confessions, benedictions, doxologies, and subtle hints in words
descriptive of worship.” [13] However, some data was presented to provide us with the
knowledge of New Testament worship through some fragmented documents.
Worship in the First – Fifth Centuries
During (AD 100-500) the early church worship was deemed "simple and sincere." [14]
The local church organization fluctuated between each place, but by the second century, "three
distinct leadership positions emerged: bishop, presbyter, and deacon." [15]
__________________
10 Gareth J. Goossen, Worship Walk: Where Worship and Life Intersect. (Bloomington, IN: WestBow Press, 2012), 12.
11 Elmer L. Towns and Vernon M. Whaley, Worship Through the Ages, (Nashville: B&H Publishing Group, 2012), 12.
12 Unless otherwise noted, all biblical passages referenced are in the New International Version (Grand Rapids, Michigan:
Zondervan Publishing House, 1995).
13 Webber, Worship Old & New, 41.
14 Whaley, Worship Through the Ages, 72.
15 Ibid.
4
People learned about Jesus through Christians’ lifestyle of worship because they could
not be converted in Church to learn about Jesus. After all, the Roman rule was so strict, and
Christianity was not tolerated. Since there are limited details about second-century worship,
Webber states that “worship was of such vital importance to the early Christians that they
consciously withheld information lest they cast their pearls before the swine.” [16] The reading
of the word and the Lord's Supper represents the two-part worship structure in the New
Testament. Also, Baptism was a part of the second-century worship, "a person identifies with the
death and resurrection of Jesus and enters into the church's worship life" through the sign-act.
[17]
In the third century, worship was known as being intimate and simple. Like the second
church, “Christians continued to worship in homes and continued the practice of hearing the
Word and celebrating the table” (95). [18] Through debate and quarrel over church worship,
congregational singing was changed by the Council of Laodicea in the mid-360's, issuing the
decree that "no others shall sing in the Church, save only the canonical singers, who go up in the
ambo and sing from a book." [19] The church leaders assigned the clergy to perform all public
forms of singing because people questioned the hymns' doctrine, calling them heretical. [20] The
worship change forced congregants to listen to worship while not participating in singing to the
beautiful lyrics and melodies. Worship during that time was a spectator role instead of everyone
singing together. Unfortunately, “congregational singing withered and wasted away for ten sad
and silent centuries.” [21]
_____________________
16Webber, Worship Old & New, 51.
17 Webber, Worship Old & New, 61.
18 Ibid., 95.
19 Robert J. Morgan, Then Sings My Soul, The Story of Our Songs: Drawing Strength from the Great Hymns of Our Faith (Nashville,
TN: W Publishing, 2011), 23-24.
20 Whaley, Worship Through the Ages, 78.
21 Morgan, Then Sings My Soul, 24.
5
Dramatic changes were made after the Constantine conversion during the fourth and fifth
century known as “classic Christianity” (96). Different styles of worship were established in
certain cities. Eastern liturgy was believed, “highly ceremonial, gloriously beautiful, and deeply
mystical.” [22] During the Western liturgy, “the Roman rite was the standard approach to
worship, producing a tendency toward minimalism with order and symbols.” [23]
Worship in the Middle Ages
Due to the regulations put forth by the Council of Laodecia in the Middle Ages,
congregational singing was not practiced. Even though this period was dark and silent, many
renowned people contributed to musical hymns. “Some of the hymns found in our hymnbooks
today hail from medieval days… we owe Neale an enormous debt of gratitude.” [24] If Neale did
spend countless hours composing and translating hymns during that time, then hymns Today
would not be spiritual or musical. Bernard of Cluny wrote a three-thousand-line poem that later
turned into many different hymns. "Bernard's poem is full of warnings about the judgment of
God, but he also bursts into glorious language when retelling the hope of heaven." [25] During
the dark medieval period, Bernard of Clairvaux established a famous French monastery that
added to the growth of the Christian faith and ministry training. It is said that "probably no man
during his lifetime ever exercised a personal influence in Christendom equal to his." If we did
not contribute to the medieval period, then the modern Church would not be.
[ 26]
_______________
22 Webber, Worship Old & New, 99.
23 Ibid., 101.
24 Morgan, Then Sings My Soul, 25.
25 Ibid., 27.
26 Ibid., 29.
6
Finally, St. Francis of Assisi wrote the great lyrics to the infamous hymn “All Creatures
of Our God and King, which many Christians denominations still sing today. Francis of Assisi
was one of the only leaders of his time to “emphasize congregational singing and wrote hymns
and songs in the language of the people set to popular melodies.” [27] These four men created a
way for the modern generation of worship by creating timeless music for the Church. During the
Middle Ages, there were other innovations to worship that took place.
For instance, Pope Gregory created the chant, where we get the name “Gregorian Chant”
that is still used today. [28] During this time, there were two types of music: hymns and modes.
Since there was no idea of critical signatures during this time, the monks formed eight different
modes. The scriptural text was used to communicate theology through hymns. [29] Written
notations for music were the latest innovations to worship during the Middle Ages. [30]
Before the Middle Ages time, Christians passed down music orally from generation to
generation. People were able to use different styles of music because of the musical notation.
Therefore, musical notation allowed music to be saved and moved to several people groups. The
Reformation Revival in the sixteenth century was form based on the Middle Ages' practices, such
as accumulating more constructive groups to musical transformation in the future.
_______________
27 Whaley, Worship Through the Ages, 89.
28 Ibid., 89.
29 Ibid., 91.
30 Ibid., 92.
7
Worship in the Medieval Period and Reformation
There were significant innovations during the sixteenth century that change the trajectory
of Christianity throughout history. For example, Luther and Calvin were great leaders that
desired to “strip the church of unnecessary traditions and return it to the purity of the early
church, both in doctrine and in worship.” [31] Over time, the church's true meaning was lost
because religion and tradition were more important to the Christians. Since this became a serious
issue among Christians, someone had to develop a different approach or method to rectify the
situation. Later, the Mass and Roman prayers were rejected, and that they should keep the
language of worship by keeping the reading of the Word and communion.
The advent of the long-treasured hymnal was created during this time in history which a
version of it is Today with the congregations. "All this set the stage for a revolution in
congregational worship—the rediscovery of congregational singing and church hymns." [32]
Theology was combined with the hymns, which allowed the people of God to hear His word and
responding to Him in their songs." [33]. This innovation led to the reflection of the "new
theology" connected with the Reformation. There were significant losses during the
Reformation, but some designs were still created based on the Germans and Luther. “Enflamed
by the fires of the Reformation, congregations began singing again, the first one hundred years of
Reformation, scholars reckon that twenty-five thousand hymns were written in Germany alone.
[34]
____________
31 Webber, Worship Old & New, 109.
32 Morgan, Then Sings My Soul, 31.
33 Ibid., 33.
34 Ibid., 35.
8
The Reformation used the difficult times to develop songs to the Lord that are sung from
generation to generation. “At the heart of Luther’s worship philosophy was a desire for God’s
people to respond to him in their own personal song.” [35] Beautiful songs of worship were
taught to churchgoers regardless of if the meaning of the songs did not come directly from
scripture and the different hymns between German and English content. Congregational singing
in church was reintroduced because of the chorale and psalter innovation that was developed
through Calvin and Luther. “The Reformation brought with it many exciting changes in the way
people expressed their worship to God,” and this was made possible by the art of singing as a
unified body of Christ becoming commonplace once more.” [36]
“Unabashed and authentic worship brings God near. Just ask David… and when we come
together to worship, it’s not about us. It’s about Him.” [37] Every time people lift their voices to
God, whether in the past, present, or future, they will feel the Holy Spirit's power and presence.
The Holy Spirit powers will undeniably overpower the force of darkness. “When people are in
the presence of God, the supernatural strikes a chord within the heart of every man and woman
because we were created to worship Him and to respond to His presence.” [38] Every worship
leader should encourage and inspire every person in the congregation to worship not in silence
but Spirit and truth because it will change their lives.
_____________
35 Towns & Whaley, Worship Through the Ages, 108.
36 Ibid., 111.
37Vernon M. Whaley, Called to Worship: The Biblical Foundations of Our Response to God’s Call
(Nashville, Tennessee: Thomas Nelson, Inc., 2009), 122-123.
38David M. Edward, Worship 365: The Power of a Worshiping Life, (Nashville, TN: B&H Publishing
Group, 2006), 184.
9
Worship in the Awakenings of Europe and America
After the Reformation innovations, church gatherings and worship were different. “The Great
Awakening in Europe and America changed the character of the churches.” [39] These new
traditions consisted of the American experiment, tolerance, individualism, and pluralism,
bringing profound change to the once traditional forms of worship.” [40]. This type of worship is
also considered "the understanding of how salvation is received." [41] In the past, baptism has
been related to salvation. Therefore, in the Free Church movement, baptism was a declaration of
one’s faith that was committed in public rather than "God's action," changing the view of
salvation into "faith in Jesus Christ and the worship of God were to happen in mind or the heart."
[42] The anti-liturgical movement was included in the new convictions of worship. “It argues
that all ceremonies and formed have been abolished by the new covenant,” simplifying worship
into a more spiritual form, not dependent on sacraments or symbols.” [43]. Pedagogical worship
"stressed the need for understanding the Word of God," including full chapters and Psalms as
responsive readings as an act of worship in gatherings. Lastly, evangelistic worship “emphasized
personal experience.” [44] Since the main concern is evangelism, evangelistic worship was not
centered on the church's corporate action but the experience of God and the believer.
“For the first time, music was used as a tool for evangelism, as people began singing in public
songs of personal experience.” [45]
____________________
39 David M. Edward, Worship 365: The Power of a Worshiping Life, (Nashville, TN: B&H Publishing Group, 2006),
184
40 Webber, Worship Old & New, 109.
41 Ibid., 114.
42 Ibid.
43 Webber, Worship Old & New, 115.
44 Ibid., 117.
45Towns & Whaley, Worship Through the Ages, 126.
10
The most outstanding innovation to worship is to allow the beautiful music to be heard
outside of the church walls into the community in which many lives were transformed. The
innovations were due to the contributions that many renowned leaders contributed to modern
worship. For instance, many preachers and teachers such as John and Charles Wesley, Johnathan
Edwards, and George Whitefield led the Great Awakening in England and America. Over 6, 500
hymns were written by the Wesley brothers, John and Charles Wesley. These beautiful hymns
written by the brothers “stressed God’s ability to identify with humans as a loving heavenly
Father.” [46]
Another great innovative composer, Isaac Watts, is known as “the father of English
hymnody.” [47] Besides known as "the father of English Hymnody," Isaac Watts was a preacher
and believed that music "should express the gospel of the New Testament regardless of the
musical or literary form." [48] His sermons were very impressive because of the messages
behind them. During the Great Awakening, Watts and Wesley’s brought a feeling of freshness to
worship. It was “not until the arrival of the Methodists and Evangelicals in the mid-eighteenth
century did compassion seem once more to return to Christianity… with them returned the
corporate expression of faith in God which lies at the heart of Christian worship.” [49] Educating
the congregation about the art of music was included in the hymns during the Great Awakening.
_________________
46 Towns & Whaley, Worship Through the Ages, 123.
47 Ibid., 120.
48 Towns & Whaley, Worship Through the Ages, 120.
49 Ibid., 125.
11
"Singing schools" made a significant impact in the local church and became popular with
the congregation. Not only did these hymns teach congregants about music; they were also used
“as a means for communication theology and doctrine.” [50]
Worship in the Camp Meeting Awakenings
A new wave of worship was formed during the late eighteenth and early nineteenth
centuries. The new wave of worship forced the Camp Meeting Awakening to reform the tradition
of worship. The camp meetings of this time “were known for intensely emotional and personal
encounters with God.” [51] Compared to the strictness and structure forms of worship in the past
generations, the new way of worship was authentic and genuine. “Corporate worship becomes
genuine only as our expression of love for God is nurtured in the individual heart…” [52].
During this time, worship has been proven to be an act but a matter of the heart. Personalities
that influenced that discovery were Dr. Timothy Dwight, Bishop Francis Asbury, Nathaniel
Taylor, Peter Cartwright, James McGready, Bishop Richard Allen, and Barton Stone.
The president of Yale College, Dr. Dwight, was credited for "rescuing Yale from the
heretical teachings of deism, popular at the Age of Reason and Enlightenment." [53] During this
era, Dr. Dwight led revival for several seasons, which blessed the school. Nathaniel Taylor was
mentored by Dwight, pastor of the First Church of New Haven, and served as the first professor
of theology at Yale Divinity School. [54]
______________
50 Towns & Whaley, Worship Through the Ages, 126.
51 Ibid., 147.
52 Vernon M. Whaley, The Dynamics of Corporate Worship, Virginia Beach: Academic Publishing Services,
2009, 32.
53 Ibid., 148.
54 Towns & Whaley, Worship Through the Ages, 148.
12
Bishop Francis Asbury traveled from Maine to Georgia preaching sermons and ordaining
ministers. Also, he established the Methodist Episcopal Church and known as the “Johnny
Appleseed of the Gospel.” [55] Peter Cartwright, a circuit-riding preacher, opposed slavery. He
baptized ten thousand people, preached ten thousand sermons, and planted churches. [56]
Another person who preached on the Methodist circuit is Bishop Richard Allen. He was a freed
slave who aids in establishing the African American Episcopal Church (AME). He also
"organized, assembled, and printed a hymnal documenting the hymns, songs, and spirituals sung
by African Americans during the dark years of slavery. [57]
Known for constructing the Cane Ridge Awakening was James McGready. He
contributed to the powerful wave of revival during the nineteenth century. He is also known as
the “founding father of the Cumberland Presbyterian Movement.” [58] Lastly, another innovator,
Barry Stone, was mentored by McGready during the Cane Ridge Awakening. He caused an
uproar with the Presbyterian synod and was banned from the denominations because of his
Arminian beliefs. [59] Also, he preached the faith about “the only prerequisite for salvation.”
During this time, innovations were unconventional. Affection and emotion were more acceptable
because it was displayed publicly. These revivals "provided opportunity to freely express
worship, repentance, and sorrow for sin – even publicly." [60] Thanks to African American
influences, Christians that attend camp meetings and services show their love for God through
“bodily movement and vocal expression.”
_______________
55 Towns & Whaley, Worship Through the Ages, 148.
56 Ibid., 149.
57 Ibid.
58 Ibid.
59 Ibid., 150.
60 Towns & Whaley, Worship Through the Ages, 150.
13
Bodily movements such as clapping, dancing, shouting were used to express worship.
However, these bodily movements were not allowed in previous denominations and traditions.
[61] Christians were taught how to love and worship Jesus during meetings outdoors and outside
of the church building. This new theology of worship stunned the worldview of Christians during
this time. Watts and Wesley's innovations during the Great Awakening impacted the Camp
Meeting Awakening innovations in several ways.
During this period, several men made musical and theological advances that made it
possible for the congregants to be expressive during worship. Also, the worship service was more
personal during the Camp Meeting Awakening because of the hymns emphasized by theology.
“The shift in theological emphasis opened doors for people to seek forgiveness of sin and
publicly invite Jesus to reside in their hearts.” [62] People must be mindful that it important to be
good theologians and great disciples to Christ; therefore, "people who think and say things about
God that line up with what Scripture says and affirms.” [63] The newfound theology impacted
modern worship. Many people came to Christ using "alter calls" during weekly services, which
was an innovation during this period. People of all different ethnicities were able to worship
together due to modern worship by the Camp Meeting Awakening. “Sometimes white men and
women would join the black congregants in singing. Many took these newly learned songs back
to their white churches in the city.” [64]
______________________
61 Towns & Whaley, Worship Through the Ages, 151.
62 Ibid., 151.
63 Bob Kauflin, Worship Matters: Leading Others to Encounter the Greatness of God. (Wheaton, IL:
Crossway Books, 2008), 28.
64 Towns & Whaley, Worship Through the Ages, 152.
14
The bravery that those men and women displayed by not being afraid to be seen
worshiping together paved the way for us to worship with people from every nation, tribe, and
tongue—how we all will be in heaven.
Worship in the Nineteenth Century
A new form of worship in America took place in the 1800s. “New and easy-to-sing songs were
introduced during the Sunday School movement and in private devotions” and “song lyrics were
in English daily. [65] Charles Finney aided in the development of a “soundtrack” that help many
people know the Lord. The "soundtrack” was made simple to help people with their prayers.
Throughout the nation, singing schools became popular. “Going into churches and schools,
ministers and musicians used these manuals to teach Americans the rudiments of music and to
introduce them to sacred melodies.” [66] Worship reached a new level of excellence that
provided education for music and growth.
Worship evangelism was similar in the late nineteenth century as previous generations,
such as worship music and winning souls during the Laymen's Prayer Revival. Dwight L. Moody
and Ira Sankey “moved worship services outside traditional church sanctuaries,” making the
gatherings more “accessible to the unchurched.” [67] This unconventional location switch was
dazzling because it allows people in the church to hear the gospel through songs.
________________
65 Towns & Whaley, Worship Through the Ages.174.
66 Morgan, Then Sings My Soul, 47.
67 Towns & Whaley, Worship Through the Ages, 194.
15
Many new converts to Christianity were inspired by songs as revivals swept across the
land. The worship sons that “they could learn the first time they hear it, and which they could
whistle and sing wherever they may be.” [68] Many hymns and gospel songs were impacted with
personal testimonies, which became popular, and churchgoers appreciated the songs. “… the
singing was simple, enthusiastic, emotional, personal, and heart-lifting, in the popular style of the
era.” [69] Many people use scriptures in their songs, but as the songwriter drew closer to the
Lord, they sang about it within their songs. Charles Finney, Lowell Mason, Dwight L. Moody,
and Ira Sanky, among many others, use their personalities strategically during this period.
Charles Finney's story was similar to Paul from the New Testament, containing a profound
conversion from atheism.
After Charles’ conversion, he stopped practicing law and started preaching across
America. Even though he was not practicing law, he used his skills as a lawyer to help influence
people to make Christ-like decisions. “He was famous for the altar calls and thousands of
converts.” [70] Another well-known leader name Lowell Mason made essential contributions to
Sunday School songs during the Finney Revivals. Mason co-founded the Boston Academy of
Music and Reformed Notation Movement. He advocated in the Americas the use of "scientific
music" and is "known as the father of American church music." [71] Dwight L. Moody was an
“innovator communicator of the gospel” who had remarkable success with the Sunday School
movement because of his deep love for children. [72] One profound partnership during this era is
Dwight Moody's collaboration with Ira Sanky.
__________________
68 Morgan, Then Sings My Soul, 51.
69 Ibid., 49.
70 Towns & Whaley, Worship Through the Ages, 165.
71 Ibid., 173.
72 Ibid., 183.
16
Through their beautiful music and heartfelt sermons, they won souls for Christ, which
made them the first "evangelistic preacher-singer team." Today worship is related to the gospel of
the nineteenth century because of the heart-gripping songs that created a way for contemporary
songs to be written in the modern age. Songs like “How Great Thou Art” influence others to
write songs like “Shout to the Lord.” The songs remind us how magnificent God is, so we should
not have a problem with worshiping Him. “Worship involves the total human being: spirit,
mind, emotions, and body.” [73] Today's worship and worship from previous generations have
one thing in common: to bring glory, honor, and praise to the Lord daily despite the style or form
of the music or song.
Worship in the Twentieth Century
The twentieth century survived misery, famine, and wars, which made it “one of the most
turbulent centuries in modern history.” [74] However, despite its struggles, worship blossomed
into a new era, exemplifying the supernatural regarding worship. The holiness-Pentecostal
movement was created during this new period of worship. The Holy Spirit touches the
worshipers in such a unique way that they received the gift of speaking in tongues. The people
had the freedom to express worship with joy and could pray and sing in the Spirit. Azusa Street
Revival was one of the greatest innovations to worship during the twentieth century. Women
found new roles in worship such as “they preached, taught, exhorted entire congregations,
prayed, gave prophetic utterances, spoke tongues, and interpreted.” [75]
_________________
73 Towns & Whaley, Worship Through the Ages, 230.
74 Webber, Worship Old & New, 125.
75 Towns & Whaley, Worship Through the Ages, 287.
17
Women could utilize their gifts of song and ministry after William J. Seymour and Clara
Lum made away. Billy Graham's crusades and songbooks raised the bar of excellence in
churches because he provided local churches with materials and resources for their music
ministries. "Crusade music was always well-rehearsed and professional in presentation. [76]
This provided worship leaders and choir members opportunities to experiences firsthand the
work of highly trained, professional musicians.” [77]. People are encouraged to “skillful play”
with excellence to the Lord; therefore, innovations to worship can happen inside the local
churches as well as the revival arenas. [78]
Finally, Music ministries were able to recognize the importance of full-time assistance
regarding music ministries based on the advent of the Jesus Movement. “Church choirs grew at
a startling rate,” and “the growing need for music leadership in local churches created a demand
for skilled musicians with love for worship. [79] The church knew that they needed skillful
people on the platform during the Jesus Movement. This innovation has made way for modern
churches to provide the same worship quality to their churchgoers. Today’s worship is possible
because of the Charismatic and the Jesus Movement of the mid-twentieth century. Many worship
traditions such as liturgical, evangelical, and charismatic have pros and cons. Still, the
continuation of "personal salvation, biblical teaching and the work and ministry of the Holy
Spirit" is vital between the denominations. [80]
_________________
76 Webber, Worship Old & New, 125.
77 Towns & Whaley, Worship Through the Ages, 287.
78 Psalms 33:3.
79 Towns & Whaley, Worship Through the Ages, 326.
80 Webber, Worship Old & New, 133.
18
Conclusion
“Today, particularly in the North American church, we have focused on music so much
that we have confused great music with worship. [81] Unfortunately, we forget the real reason
we were created: to worship God and stay in His presence. Therefore, how we worship matters to
God. We should worship God in Spirit and Truth and daily.
It was a journey learning about the story of worship and how it impacts today's modern
church. Every event, person, innovation, and detail told in the previous generations paved the
way for churches Today. Worship should and is our response to the
greatness of God. He initiates, and we respond.
____________
81 Goossen, Worship Walk, 3.
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