The formation of an independent evangelical congregation often springs out of a home Bible study group that has prospered. On other occasions a new congregation comes out of a church split, either from within a congregation or through the severing of ties with a denomination. The principal worship orientation is most often informal and folklike in style. Since most new congregations begin with a constituency where everyone is known, there is a basic bias against any sort of formal structure for worship. Casualness and informality usually characterize the church’s worship as well.
In the past, the format of the service was often an extension of the Bible study with time for singing, sharing, prayer, the study of Scripture, followed by refreshments. This format, combined with the revivalist meeting format that focused on the conversion of the lost, constituted the order of worship for most independent evangelical churches. Very often the order (liturgy) was announced as the service unfolded. In the broadest sense, all of this was considered worship. Congregations that own the title Fundamentalist are more likely to retain this style of worship.
Rethinking the Revival Format
In the latter part of the 1980s modifications of this worship style became widespread. For many reasons there was an increasing awareness that the worship of God with a more vertical focus should have greater emphasis. Individual believers were no longer satisfied with the revivalist type of meeting where they generally sat, watched, and listened. An awareness of the spiritual nature of worship had grown from the abundance of books and articles on the topic that were published during the decade. A second large influence came from the charismatic service, particularly in its extensive use of emotive music. While many independent congregations did not fully embrace all that the charismatic experience included, they, nevertheless, took on a portion of its musical contribution both in style and in content.
Great variety remains in the worship patterns of independent evangelical churches. Some churches remain committed to the old revivalist tradition common twenty-five years ago. But many of the more forward-looking churches have markedly altered their understanding and approach to worship. One of the most practical expressions of this change lies in the emergence of a staff position in the churches generally designated as minister of music and worship. This person is expected not only to plan and direct all musical activity but also to be knowledgeable and responsible for planning the worship services. This kind of position, relatively common in the 1990s, was very rare in the 1970s.
As a result of these changes much more thought is now given to the planning and execution of the worship service. Clergy and laity no longer assume that churchgoers know how to worship. Thus the teaching of worship is playing an increasingly important role in the development of the worship life of a congregation.
Despite the striking changes underway in independent evangelical churches, the sermon, “the feeding of the Word,” is still considered by most pastors to be the primary purpose of gathering, as evidenced by the length of time allotted to it. For many, the sermon, not the Table, remains the focal point. Nevertheless, there is a greater openness to the fact that the service of worship contains more than the message from the pulpit.
New Formats
In the past, the order of the service had in it an enthusiastic welcome and “Good morning” response from the congregation, some inspirational singing, a prayer, a testimony, the offering, and the sermon. In many of the more energetic evangelical congregations this order has been altered greatly. The new format puts much greater emphasis on preparation of the individual worshiper, followed by a hymn or group of hymns that address God rather than the human experience. Often these hymns are interwoven with praise music or Scripture songs.
Among other changes, confession of sin is assuming a more prominent role. Also, pastors are devoting more attention to the morning prayers. It is not uncommon to find a framework for the prayer sketched out or even to hear written prayers, rather than extemporaneous ones. Most often the offering still precedes the sermon, although occasionally it will follow the message in the Genevan tradition. Sometimes the bidding prayer is used in worship. The moment of greeting is in widespread use. Most probably, it is a kind of outgrowth of the kiss of peace taken in a very informal, casual manner.
Generally there are a few members in any congregation who regularly raise their hands at some point in the service. There is also more hand-clapping, though it is generally less an act of worship than an expression of appreciation for someone or some group that has just participated, especially if it is a children’s choir. In some churches the congregation regularly stands for the reading of the Bible. On other occasions they may kneel for prayer. In fact, kneelers have been installed in many of the new sanctuaries built by evangelical congregations.
Drawing from Other Traditions
Thus, within the independent evangelical churches there is growing movement away from staid forms. There is greater freedom to draw from various traditions, and also an expectation that this should be done. A substantial number of the congregations in this kind of church have come from various denominations within Protestantism as well as from Western Catholicism and Eastern Orthodoxy. The parish as a whole has a broad background of experience. There are likewise many worshipers who have had no religious background at all. Consequently, it cannot be assumed that everyone understands the various practices and acts of worship. Teaching and explanation is important. Some of the practical expressions of borrowing from various traditions include:
Observance of Holy Week. It is common to find some form of services either in the evening or at noontime during this week. They are often simple and devotional in nature, patterned after the Office Hours.
Maundy Thursday Communion Service. In some congregations this has become one of the most moving, emotional services of the year. Borrowing from the Catholic tradition, there seems to be a greater willingness to look again at the death of Christ on the cross, in the context of the depth of his love for sinners. This is often a very creative worship service, especially when constructed as a Tenebrae service or Service of Darkness.
Communions that Frame the Church Year. Many independent evangelical churches celebrate Communion monthly, others quarterly. Some observe the Lord’s Supper as a way of marking the first Sunday in Advent, the first Sunday in Lent, or Pentecost Sunday as part of the regular monthly observance. In general, worshipers manifest a growing desire for Communion to have greater spiritual significance; and there is less willingness simply to tack it on at the end of the service.
Advent. This season has taken on a higher priority with a different order of worship often being used during this time. It can be a special time to involve children in worship. There is also an increase in the use of Advent banners, candles, and wreaths as part of the celebration of this season.
Dedication of Children. Increased attention is being given to the dedication of children on the part of those who do not baptize them. The story of Hannah and Samuel is often related as a part of this service.
Other. Occasionally, during the High Holy Days, one will find an independent congregation that makes reference either in music or prayers to the Jewish background of the Christian faith. There may also be other services that use drama and dance as well. One major publishing house, Hope Publishing Company, has released a hymnal, The Worshiping Church, which contains an excellent breadth of traditions in historic hymnody, in newly composed serious hymns, in worship songs, and in a variety of liturgical material in the readings.
The independent evangelical churches that have the most effective worship will be those that teach the congregation how to worship and that borrow from a wide range of traditions. In borrowing and teaching they will be able to provide parishioners with not only a relevant sense of history, but introduce them to a deeper experience of the reality of worship.