The Church of God (Anderson, Indiana) conceives of itself not as a holiness denomination, but as a movement with a double concern for holiness of life and Christian unity. This dual concern is manifested in a broad spectrum of worship modes that include both the meditative and the overtly expressive, both the use of the hymn book alone and the use of words on a screen alone, both camp-meeting style services with a strong “altar call” and more polished services typical of mainline Protestantism.
A Singing People
From its beginning in the early 1880s, the people of the Church of God “Reformation Movement” (an in-house self-reference) have been a singing people. The movement’s founder, Daniel S. Warner, was himself a songwriter and poet.
The church’s newest hymnal, Worship the Lord: Hymnal of the Church of God (1989), and the hymnal companion (1990) reflect the fact that congregational singing continues to be the primary means by which the church expresses itself in worship. Of the 734 items in the new hymnal, 638 are hymns and gospel songs, 125 more than in the immediately preceding Hymnal of the Church of God published in 1971. The new hymnal contains a wide variety of musical styles. Even within one service it is not at all unusual for the range of selections drawn from it to include classical hymnody, camp meeting songs, praise choruses, Church of God heritage music, and choral responses.
In small congregations the song director is usually the worship leader. A service without congregational singing would be highly unusual. The raising of one hand during the singing of hymns and songs is widely practiced. While the lifting of both hands in adoration and praise is practiced in some congregations, it is the exception to the rule. The raising of one hand is more a testimony to others than an expression of adoration to God. It is a way of saying, “This song expresses my own personal experience.”
The movement’s strong emphasis on singing is evidenced by the fact that more often than not the second staff person in larger churches is a minister of music. The Church of God has produced such widely known vocalists as Sandi Patti, Bill and Gloria Gaither, and Doug Oldham.
The ordained ministry of the Church of God has always been racially and ethnically diverse and has included both men and women. Thus, one generally finds a strong sensitivity to race and gender in worship life. With over 20 percent of its congregations predominantly black, it is not unusual to find a great appreciation for traditional black worship modes even in non-black churches. The new hymnal includes songs especially close to the black tradition. Spanish translations for some songs are also included. And in most hymns inclusive language is used in reference to humankind.
Altar Response
Preaching continues to be the focal point of Sunday services with a strong emphasis on the importance of personal response to the Word and Spirit. Worshipers may be called to an “altar response” as well as being challenged to be “doers of the Word.”
The term altar response refers to coming forward to kneel at the altar rail in front of the pulpit. The rail is usually called the altar because it is the designated place where people offer themselves to God and where God’s work of redemption, infilling, sanctification, healing, encouragement, and help is accomplished in the lives of those who respond in faith. It is the recognized place—though certainly not the only place—for divine-human transactions. While many black congregations do not have kneeling rails, believers are nevertheless urged to come forward for prayer especially at the close of the service.
In the Church of God one often hears about “the altars being filled” or about “not much altar work being done,” the first used to express gratitude for evidence that God is at work and the latter expressing concern about the spiritual state of the church. This way of speaking grows out of the conviction that true worship should lead to change in those present—either in the initial conversion of sinners or in the ongoing “conversions” of believers.
A new and related phenomenon now appearing in more and more congregations is the use of the “public altar,” i.e., the kneeling rail, during the congregational or pastoral prayer. People are invited to come forward to bring their burdens, petitions, intercessions, and thanksgivings. Sometimes acts of reconciliation occur, special dedication prayers are offered, and anointing with oil in connection with prayers for the sick takes place. In some congregations, worshipers are invited to be anointed on behalf of others who because of sickness are absent from the service. Sometimes people even experience initial conversion at this time.
Recent Trends
Increasing attention is being given to the Lord’s Table both architecturally and liturgically. While the most typical design is for a central pulpit with a Communion Table in front of it, many churches now have the pulpit off center with the Table central.
More important, however, is the increased interest in greater frequency of participation in the Lord’s Supper. Traditionally, Anglo congregations have participated in the Supper only two or three times in the course of a year—on Maundy Thursday in connection with feetwashing, on World Wide Communion Sunday, and on New Year’s Eve. Black congregations have tended to participate quarterly. Some congregations, however, now participate once a month. The number of items pertaining directly to the Supper has increased from six in the old hymnal to fourteen in the new.
One of the most significant changes reflected in the new hymnal is the new openness to the use of corporate affirmations of faith. Historically, the movement has persistently resisted the use of creeds. However, in Worship the Lord, three creeds appear—modern Protestant, Anabaptist, and ancient (the Nicene in its Western form). While it would be highly unusual for a congregation to use any one of these on a regular basis, one does find congregations that now use them as resources for worship in much the same way that hymns or responsive readings are used.
Education for Worship
The Board of Christian Education of the Church of God has had a staff person with the worship portfolio for several decades. That portfolio has been upgraded more recently with the appointment of a person who has done graduate work in the field of worship.
The church’s seminary, Anderson University School of Theology, requires a basic course in the theology and leadership of worship. Students are introduced to a wide spectrum of Christian worship traditions, are encouraged to give serious consideration to the place of the Lord’s Supper in corporate worship and are provided with the opportunity to think theologically about the nature of Christian worship.
In the seminary chapel, the common lectionary is used, the passing of the peace is a regular component of worship, the use of the corporate “amen” at the end of prayers is encouraged, and participation in the Lord’s Supper usually takes place once a month. The influence of the seminary’s curricular emphasis on worship and its introduction of new practices into chapel worship can be seen in changes that are beginning to take place in churches where the pastoral leadership is from the seminary.