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2Sophie Stapleton

CHRM 323

Dr. Doug Curry

10 December 2021

The Best of My Tradition

Growing up in the middle of America, (mostly) surrounded by people that looked like

me, talked like me, thought like me, and had experiences greatly similar to my own, I have come

to realize as I’ve matured that my perspective on many things is incredibly narrow. From

kindergarten to third grade, I attended a private Christian academy, was a member at my parents’

church, and experienced absolutely nothing new until I moved to Oklahoma in fifth grade. It was

then I started to recognize that different people had different outlooks on life than I; that

recognition has only broadened as I have gotten older, and it has grown exponentially since I

entered college.

Especially in this past year and a half at Messiah, my faith journey and experiences in

church have been stretched more than anything else. Though there are many self-proclaiming

and identifying Christians on campus, each person has had a vastly different upbringing and

experience within the Church. Various denominations, beliefs, values, and perspectives run

rampant around the Grantham campus, and it has been an invaluable experience to gain more of

an understanding of some of those perspectives. This course has particularly opened my eyes to

the differences that may exist throughout modern Christianity, influenced by the historical

context of the faith, both locally and globally.

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Though my experiences certainly differ from every other believer, it is empowering to

feel Hebrews 12:1 in my bones, to know that I am surrounded by so great a cloud of witnesses.

There have been times in my life where I believed that my faith was mine alone, and that my

relationship with Jesus was so personal that it was only about me and Jesus; no one else was

involved or included. “…a tension one encounters is between worship considered on one hand as

an individual attitude and lifestyle…and on the other hand as an event and activity of the

community of faith, the church gathered” (Snider 201). Through my education and experience at

Messiah, I have begun to understand my own history in church and my personal relationship

with God along with my role as a person in the aforementioned cloud of witnesses. In this paper,

I will explore my specific tradition, its context and content, and how I have grown to know

worship within said tradition.

HISTORY

McLean Bible Church is a non-denominational Bible church with various satellite

locations placed all around the Northern Virginia/D.C. Metro area. The church’s humble

beginnings originated with five families coming together to begin a church, led by Pastor J.

Albert Ford, who served as the first head pastor of the church; he served as Lead Pastor from

1971-1979. After a few years of meeting in homes, schools, etc., McLean Bible Church moved

into its first building in 1964. Coming in as an intern under Ford, Lon Solomon joined the

McLean community in 1975 and eventually took over the Lead Pastor position in 1980, when the

church had expanded to over 200 members. As the years went on, the congregation moved

locations several times to accommodate the growing amount of people attending the church.

Many new biblical community groups (such as Frontline, Access, and DayBreak) began to form

in order to reach specific people groups (young adults, people with disabilities, etc.), as the focus
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of McLean has always been to have a profound impact on the community surrounding the

church. “McLean Bible Church clarified its mission to ‘make an impact on secular DC for

Christ’ by planting locations to form a ‘spiritual beltway’ around the city” (McLean Bible

Church History). Since Lon Solomon became Pastor, four other church locations have been

planted and developed, one of which is the Loudoun Campus. I have attended MBC Loudoun

since my sophomore year of high school, when I went on a beach retreat with the high school

youth group and my life was flipped completely upside down to chase after Jesus with

everything in me. I knew there was something special happening in the people of God at

McLean. In 2017, David Platt was brought into the Lead Pastor position to follow Lon Solomon

and continue in the mission of bringing the Gospel to the Washington, D.C. area and,

subsequently, all the nations.

DENOMINATION/MOVEMENT

Non-denominational Christian churches are a relatively new concept. Christians are

aware of a few of the major denominational divisions: Protestant, Roman Catholic, and Eastern

Orthodox. Within each of those categories there are various smaller branches of denominations.

The non-denominational tradition will henceforth be considered within the Protestant branch of

Christianity. Possibly the best way to classify this branch would be as a Protestant, evangelical,

relatively conservative denomination (Joseph 2021). As has been pointed out in class, about

every 500 years there is a major shift within the Christian religion; non-denominational

movements began as a result of one of those shifts. Sometime during the 20th century – historians

suggest post-World War II – the emphasis on freedom and “the rise of transdenominational

movements… (…Billy Graham’s Crusades…)” may very well have contributed to the formation

and continuing growth of non-denominational churches (Prahlow 2018).

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From the beginning of time, the Christian faith has been characterized by Christian

worship. “…from simple beginnings, Christian worship evolved over time to highly complex

liturgical traditions with many variations, and no doubt each generation of Christians has

considered their own practices to be the appropriate way to honour God” (Massey 106).

Christian worship, beginning with the Ancient Hebrew people, began as a sacrificial, ritualistic,

and priestly practice. The Hebrews had sacred times (from which we derive the Christian Year),

sacred spaces (such as the Tabernacle, the Temple, and then synagogues), and sacred people

(leaders such as Abraham, Moses, and the prophets). Moving through time, there were two

significant events that changed the trajectory of Christian worship and directly influenced

modern worship as we know it today. The Reformation, which involved leaders such as Martin

Luther, John Calvin, and Ulrich Zwingli, revolutionized Christianity in the 16th century. Creating

Protestantism, translating the Bible into languages other than Latin, autonomy of believers,

emphasis on Scripture, and the belief that salvation is by faith and not works are just a few of the

profoundly impactful pieces of the Reformation that are still prevalent in society today

(Cunningham). The other event that had significant ripple effects on Christianity today was the

Second Vatican Council. Taking place in the Medieval Period, Vatican II approved for the

liturgy to be translated into “vernacular languages to permit greater participation in the worship

service… allowed for adaptation of the liturgy according to the needs and desires of many

throughout the world” (Cunningham). The implications of this meant greater access to the

majority of the Church, fostering continued learning and the expansion of Christianity as a

whole.

As previously stated, throughout all of history there have been major changes in the

realm of Christianity; things within the Church as a whole (all branches and denominations alike
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affected) continue to grow and change. The changes through which Christianity has gone

through are formative for the Christianity we experience today, “Christian religion is like a path

through the forest that was formed long ago, but along which God’s people travel through life

every day” (Aniol 1). Significant movements, such as the Reformation, have occurred in times

that seem so long ago we cannot truly imagine them. However, momentous changes to the

Church have taken place more recently as well. Amongst many modern movements, the Jesus

Movement of the late 1960s into the early 1970s was one of the most prominent crusades that

shifted American Christianity and its worship, specifically its musical worship. Christians were

empowered to use music as an open and free expression of their faith in Jesus, to experience

emotions in worship, and to allow music to be a powerful avenue in which they praised the Lord.

Though the non-denominational branch of Christianity is more challenging in which to pinpoint

a specific historical evolution, these events and evolutions within the broader faith have

immeasurably influenced this sect in the Church.

CHURCH CALENDAR – DAY

Celebrating the Christian Church’s calendar is an invaluable piece of the Christian faith,

which can often be overlooked. As Dr. Constance Cherry parallels in her book, celebrating the

momentous occasions in the Church calendar is the same as celebrating one’s birthday each year

– we do it because it is a tradition, and we do it because those events have been assigned special

significance – they are incredibly meaningful to us (228). Thus, holidays that Christians cherish

and honor, such as Christmas, Easter, Advent, Pentecost, etc., are celebrated throughout the

physical calendar year. Though there are beautiful examples of church services for each

significant date in the Christian calendar, this paper will outline a service order taking place on a

day during the ordinary year; a Sunday morning service where the congregation gathers together
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as a part of their normal practice of worship and participation in the body of Christ. The service

order herein outlined will showcase the best of a typical Sunday service, with elements of

musical worship, reflection, prayer, Communion, and a sermon.

STRUCTURE

Congregational worship can be organized by a popular structure, the Four-Fold Order.

This order entails Gathering, Word, Table, and Sending. Each church in their own tradition,

denomination, or current practice can utilize this basic structure in a variety of ways (if at all).

Both Dr. Constance Cherry and Dr. William Dyrness emphasize the importance of this structure

and outline what each portion entails, how it can and should be utilized, and what they all truly

mean in the context of Christian worship.

Time and time again it has been emphasized both through the worship course over this

past semester and in the formative texts presented within the course that it is God who first calls

us to worship, and we respond through faith. This call and response in and of itself is a

Trinitarian act; God the Father calls us to worship because of His faithfulness to us through Jesus

Christ’s work on the cross, and we are enabled to respond faithfully because of the presence of

the Holy Spirit both within us and externally in the congregation of believers. This response of

worship, “…involves reverential acts of submission and homage before the divine ruler in

response to his gracious revelation of himself and in keeping with his revealed will” (Block 48).

We must humbly bow before the throne of God when we worship, for all He has done and all He

is.

The Gathering of the congregation, according to Dyrness, is the beginning moment of

that call and response; it is an invitation to come and worship the God of the Universe. The

purpose of the gathering, Dr. Cherry says, “…is twofold: (1) to unite our spirits in God’s
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presence and (2) to prepare us to hear the word of God” (69). The movement of this piece of the

service, therefore, is from general to specific: we respond to the great call from God, and He,

through the Holy Spirit, prepares our hearts to hear a specific Word from Him. Being together as

a group of believers has invaluable spiritual implications, “This gathering together constitutes a

group of people as a unit – a microcosm of the church universal, the Body of Christ, the temple

of the Holy Spirit, the household of God, the assembly (ekklesia) gathered together to worship

(Snider 202). There are few things more powerful than an assembly of believers gathering and

collectively deciding to irreverently worship the King of Kings.

The deliverance of the Word within most Christian settings is typically thought of only as

the sermon given by the head pastor, priest, etc., depending on the tradition. That is a large part

of this section of the Four-Fold Order, though truly the Word involves any public reading of the

Scriptures to God’s people. This piece can be depicted quite well by the passage of Nehemiah 8,

where the priests not only read but interpreted the Law of Moses to the Israelites. In this passage,

great attentiveness, reverence, and ultimately response is displayed by the Israelites when they

heard the Word of the Lord. Through Nehemiah 8, the purpose of the service of the Word is best

understood; Dr. Cherry describes it by saying, “…that people may be addressed by God through

the Holy Scriptures and thereby changed for God’s glory and kingdom” (86). Thus, the Word of

God is both informational and formational in nature and should be received as such by the

congregation; this specific form of worship will change the way believers live and worship

outside of the congregational context. Not only is it a time to hear from God, but it is a time to be

changed by God and thus respond to Him.

Depending on the tradition, the Table can be referred to as a variety of things:

Communion, the Lord’s Supper, Eucharist, etc. In my particular tradition, it is most commonly
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referred to and understood as Communion, though sometimes it is called the Lord’s Supper. One

of the most sacred rituals of the Christian church, the significance of the Table is pivotal in

worship. Its Trinitarian nature is expressed by Dr. Cherry, “The purpose of the Table is to engage

in acts of worship that enact and celebrate the story of how God, through the power of the Holy

Spirit, raised Christ from death, overcame the powers of evil, and offers to us the forgiveness,

healing, love, and power for victorious living in community and in the world” (104). There is no

greater display of our immense respect for and understanding of Jesus’ death on the cross than

partaking in Communion as a congregation. Though there are various focuses and emphases for

the Table (thanksgiving, community/unity, remembrance), each hold sacred meaning (Cherry

107). By the grace of the Holy Spirit, participation in the Table is a response to what God has

done for us through Jesus Christ’s life, death, and resurrection. Its significance cannot be missed

in congregational services of worship.

After the first three pieces of the Four-Fold Order have occurred, the final part (the

Sending) takes place. It is important to remember that the nature of the Sending, as with every

other part of Christian worship, is not dependent on us, the congregation, but upon the One

whom we are worshiping. The sending, specifically, is characterized in two parts and can be

explained by this quote from Dr. Cherry, “The purpose of the sending is for worshipers to be

empowered by a blessing (benediction) to do God’s will (charge)” (132). This part of the

worship structure can be thought of as the conclusion to the time spent worshiping in the

assembly; it is a closing moment to encourage and equip believers to take what they have

encountered, experienced, or learned in congregational worship and apply it to their everyday

lives and personal worship (which, really, could be characterized by the most mundane moments
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of life). Though often overlooked and rarely spoken about, the sending, as any other part of the

Four-Fold Order, is crucial to recognize and execute responsibly.

The structure of the worship service is greatly valuable, and gathering together

congregationally to recognize the Trinity and worship accordingly is vital. However, it is

important to note herein that, “…while ceremonies and liturgical observances may support and

invigorate the believer’s worshipful life, they are not in themselves…worship. Rather, these

practices merely symbolise individual and corporate service to God. And if the symbols are

offered without practical application, they are rendered meaningless (Massey 110). One must not

just physically enact moments of worship, we must place “…emphasis on worship as heart-based

service to God” (Snider 205). May we simultaneously recognize and employ the given outline,

while applying the Truth of why we worship to each piece of the structure.

ELEMENTS

Branching deeper into the Four-Fold Order and its structure, elements within each section of the

order are crucial to understand and include in any worship service. Every single element utilized

is intentional, purposeful, and should hold great meaning for both the believers leading the

service and the believers participating as part of the regular congregation.

There are a variety of elements that can be utilized to create an effective Gathering for the

congregation. One of the most popular elements implemented within the Gathering is musical

worship in the form of a variety of songs (hymns, psalms, etc.), but there are a multitude of

others that are helpful to use as well. Some of these elements include a variety of prayers, a

greeting, a call to worship, passing of the peace, a doxology, etc. (Cherry 73-74). The most

important thing to remember when choosing elements of the Gathering is that the purpose of the

elements is to unite and prepare worshipers to encounter the Triune God.

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While preparing and presenting the Word of God to the congregation, there are important

elements to include. Though it is typically thought of as just the sermon given by the preacher

(which is an important part of the giving of the Word), there are many more meaningful elements

to be utilized effectively. Some of these elements could be prayers, Scripture readings (including

call and response with congregation), testimonies about the Word given, or any expression that

encourages the congregation to reflect and/or meditate on the text.

Partaking in the Table of the Lord is one of the Church’s most uniform practices, as the

very basic concept no matter the denomination is based on Jesus’ Last Supper with His disciples

before He went to be crucified. However, even considering this foundation, each tradition has

vastly different practices when partaking in the Lord’s Supper, including what it might be called

(Communion, Eucharist, etc.). When the Table is given and received, it can be helpful to

consider another four-fold order of “take, bless, break, and give” (Cherry 109). These four words

outline the taking of the host, whatever substance it may be (bread, wafer, wine, juice), the

blessing of each element, breaking the bread, and giving it to those who are partaking. In

addition to the most basic elements, there are ways to execute the Table that may help set the

tone for the sacrament, such as songs, poems, creeds, various kinds of prayers, or anointing

(Cherry 110). No matter the structure, the Lord’s Table is one of the most sacred traditions

within the Christian Church and must be handled and led with reverence and honor.

Finally, what is arguably the most overlooked part of the Four-Fold Order: the Sending

and elements within it. Helpful items to identify when encouraging the congregation to go forth

from worship can include a scriptural benediction, a challenge or charge, announcements,

silence, or various types of music/song (Cherry 136). With the goal in mind to encourage the
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people of God to do the work of God, it is important to choose elements that will aid this mission

most effectively, keeping the spirit of the Sending in mind.

SERVICE ORDER PLAN

GATHERING

4:00 Here as in Heaven (Elevation Worship) playing as people come in

3:00 Here I Am to Worship (Jeremy Camp version)

5:00 Hallelujah for the Cross (Chris McClarney)

1:30 Moment of Silence Reflection

3:00 Crowns (Hillsong)

2:00 Prayer

WORD

35:00 Sermon: Matthew 16:24-26

3:00 Prayer

TABLE

10:00 Communion

3:00 Nothing but the Blood

SENDING

2:00 Reading of Great Commission & Dismissal of Congregation

Total 71:30

SERVICE ORDER – EXPLANATION

GATHERING

Before the “actual” service even begins, there is a time set aside for folks to gather

together outside of the sanctuary, in the lobby area or various lounge locations around the church
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building. The MBC Loudoun campus is set up almost like a circle, with the sanctuary placed at

the left of the main entrances. Immediately up the stairs to the right are offices, and all the way

back is the youth room. Downstairs is the sanctuary, front desk/lobby area, other offices, lounge

spaces, study rooms, and other places reserved for various church activities. On most Sunday

mornings there are Keurigs, coffee set out, and breakfast snacks available. This time is a respite,

even before the rest that comes with the church service, a time to spend hugging, shaking hands,

and catching up with the community of God’s people.

The sanctuary itself reflects a modern set-up. Chairs are set up in a semicircle, almost like an

amphitheater, though they are not on a raised foundation. The stage is front & center: a black

platform, with scaffolding decorations placed around to a) decorate the stage with a modern edge

and b) hide cords from speakers, amps, and instruments. A few mic stands are set downstage,

behind which is a keyboard, a couple guitars on stands, and a full drum set upstage center. For

lyrics, there are two large screens on either side of the stage, so people can follow along no

matter where in the room they are sitting. There is a section of the chairs reserved for Deaf and

hard-of-hearing people, and throughout the entire service there are American Sign Language

interpreters to sign the songs and any words spoken. As the congregation filters into the

sanctuary, music from the loudspeakers is playing, and as they find their seats, they continue

talking with each other.

Introduction Song – Here as in Heaven: The version I chose to use in the service was released

by Elevation Worship in 2015. Particularly for opening a service, or just playing in the

background as people filter in, this song is perfect as its content is all about atmosphere. It sets

the tone for the fact that the Holy Spirit is present in the very room the congregation is about to

join together in worship within. Though its prevalent focus on the Spirit is valuable and
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necessary, it does not dig deep enough into Scripture in order to include it in the list of songs the

congregation sings together. I want theologically rich songs to come from the lips of the Church,

and though Here as in Heaven is a meaningful song, its best place is to quietly set the tone for

the praise that is about to resound in the sanctuary.

Out of various worship styles (liturgical, traditional, contemporary, blended, and

alternative), McLean Bible Church and its worship practices could be characterized as

“contemporary”. A few of the characteristics Dr. Cherry describes in her book, such as an

emphasis on a personal relationship with God, services focused mainly on singing and the

sermon, the use of relatively modern songs, and even the style of clothing worn by the worship

leaders (and the congregation) all fit in with the contemporary style of worship (257-258).

Though each Christian worshiper is attracted to a specific style of worship, which can stem from

a variety of factors such as their upbringing or personal preferences, I believe that each style

outlined in The Worship Architect is valuable and purposeful in its own right. “Style is

negotiable, while content is nonnegotiable. Style is contextual, while content is universal”

(Cherry 253). The style of worship in each Christian tradition is defined by its context, but at the

end of the day, the content of our worship is truly transcendent of all denominational lines. Dr.

Cherry proposes a style, more closely aligned with a model, of worship called convergence. This,

though not necessarily aligned with my personal tradition, is something that pulls on my heart

and I long to experience, as I believe it is the closest model to heaven we have – an

intergenerational, intercultural, blended mixture of the historical and modern contexts and styles

of worship, keeping the content ever-relevant, Christocentric, yet Trinitarian in nature and

theologically unshakable.
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Announcements: Before the musical worship begins, the campus pastor comes up onto the stage

to gather the attention of the congregation and make some announcements. Sometimes, if the

campus pastor is not the one to make the announcements, then another leader within the church

will do so (possibilities include the children’s ministry pastor, someone on the worship team, the

VBS organizer, etc.). He announces the men and women’s Sunday school groups, when and

where they meet, as well as the opportunities for youth and young adults. Additionally, if there

are church events coming up (such as a barbecue, a congregational meeting, etc.) that will be

announced. The congregation can follow along in the bulletins they picked up on the way into

the sanctuary. The worship band is behind him on the stage already, ready to seamlessly

transition into the musical portion of the worship order.

Each song follows the arch that is established by its chosen version. The typical structure

of a modern worship song is Verse, Chorus, Verse, Chorus (possible repeat chorus), Bridge, and

then Chorus. The movement of volume, intensity, inclusion of all instruments, etc. increases as

the song continues. Another factor that influences those aspects of the music itself are the lyrics;

as the lyrics become more theologically significant, or more powerful/impactful to the

congregation, the music swells and intensity rises. Sometimes this can be a spontaneous, in-the-

moment build, but the worship leaders are at least cognizant of the moments within each song

where it is likely the congregation will respond in a certain way. Since these songs are chosen for

this particular context, this particular culture, and this particular congregation, the team leading

musical worship is aware of the congregation’s general movement throughout worship, therefore

they are ready and able, as technical musicians, to lead effectively while still giving attention to

the congregation’s movement.

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When the first section of musical worship begins, the leader of the worship team invites

the congregation to sing and lift their praises to God Almighty. This guidance is helpful in

involving the congregation in responding to God’s call to worship.

Song #1 – Here I Am to Worship: Written by Tim Hughes and released in 2001, this song

exemplifies the attitude of worship that is accurate to what we as believers should practice. Its

focus is on the Trinity; the lyrics, “here I am to say that you’re my God” honor God the Father,

and the opening line, “Light of the world, you stepped down into darkness” and the bridge as

well reference Jesus Christ, His incarnation, and His death on the cross. These theological truths,

pulled from various scriptures such as Psalm 95, and the gospels Matthew, Luke, and John

(hymnary.org), serve to recenter the believer’s heart on the members of the Trinity and the Truth

of the Gospel. With the positioning of the song as the first of the official service order, it serves

as an opening statement that we as the congregation are actively focusing our minds, hearts, and

spirits on the noble act of worshiping the Godhead together.

Song #2 – Hallelujah for the Cross: Following the first song, which emphasizes the importance

of worship and orients the congregation towards the response to God’s call, the song placed in

the center of the service parallels the centric nature of Jesus Christ in the Trinity. Though

worship is Trinitarian in nature, it should be Christocentric; if the Trinity as a whole is

considered the target, Jesus Christ is the bullseye (Curry 2021). The song acknowledges Christ’s

sacrifice on the cross, how significant it was, and the implications it has on our future now. It

speaks about being free because of Jesus’ blood, overcoming the power of sin, and living by

Christ’s death. It expresses our deep, desperate need for Jesus and the sacrifice of His life that

now gives us life. Ending with the final line echoing the title, “Hallelujah for the cross”, the

believer is reminded to constantly give thanksgiving and praise because we are given eternal life
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through Jesus Christ. Isaiah 12:4-5 says, “And you will say in that day: ‘Give thanks to the Lord,

call upon his name, make known his deeds among the peoples, proclaim that his name is exalted.

Sing praises to the Lord, for he has done gloriously, let this be made known in all the earth.’”

(ESV). Hallelujah for the Cross is doing exactly what Isaiah 12 depicts: praising and giving

thanks to the Lord for the deeds that He has done and exalting His name in our worship. The

song embodies the dialogical relationship of worship as a whole; God reveals Himself (through

Jesus Christ) and calls on our hearts (by the Holy Spirit), and we respond diligently – this is our

worship.

Moment of Silent Reflection: Silence, in life and in worship, is an exceptional practice in spiritual

discipline. It allows for space to breathe, to reflect, to gather thoughts and emotions, or to hear

from the Lord. For example, if we were to only worship through song, our speech, by doing

things, we could easily make it harder for ourselves to truly hear from God because our minds

are too crowded with all the things we have packed in there. Silence, therefore, especially when

scheduled within an order of service, can serve to allow the congregation to pause and reflect on

what they have said to Jesus in the past couple songs, as well as hear any messages that He has to

say in response. This moment of silence in particular gives the congregation a moment to reflect

on Jesus’ sacrifice on the cross, give Him thanks silently in their hearts and minds, and wait upon

the Lord for Him to speak if He will. It is one more worshipful step in the preparation of the

assembly’s hearts for the Word to come.

Song #3 – Crowns: If the opening song was an invitation to and orientation toward worship, and

the second song was recognizing and praising Jesus Christ for His death on the cross, then this

third and final song is a pledge that our lives are different because of that sacrifice. It is a

proclamation that nothing could possibly matter more or be more formative for our lives than the
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very act of Jesus dying on the cross and rising from the dead to save us. We owe everything to

Him because of that, and Crowns (written and released by Hillsong Worship in 2016) is an

expression of that Truth. It is the final song before the message, centered around Matthew 16,

which challenges believer to deny themselves and follow Christ. One can only do that if Jesus is

their everything; if they know that He is the King of the Universe who loves them beyond their

wildest imagination. This song is an expression of that knowledge, and a promise to live out of

the grandeur of Jesus’ love. Musical worship is so powerful in the minds and hearts of believers,

and proclaiming this song’s Truth from their mouths is a profound recalibration toward the

sentiments of Matthew 16.

Prayer: Soft piano chords play underneath the worship leader as they close in prayer, thanking

Jesus for His sacrifice and praying that we would remember the Truth of our salvation. They

pray for the pastor, that his words would come from the Holy Spirit, and that our hearts, eyes,

and ears would be open to receive what the Lord has to say to us through him today.

WORD

After the worship leader finishes the closing prayer, it is time for the main message (sermon)

to be given. Since McLean Bible Church is technically a satellite megachurch, often times we

watch David Platt preach from the Tyson’s campus. It is streamed and displayed on the screens

on both sides of the stage. The concept of a satellite church is a little bit hard to wrap your head

around, since many people believe that the pastor of a church should have personal, close

relationships with the members of his congregation, and a pastor that only preaches at one

location (which is huge in and of itself) literally cannot personally know all the members of the

church. However, to combat this issue, each campus employs a campus pastor whose role is

virtually the same.

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David Platt typically begins his message with a small announcement about a larger idea

within the church; he points out global missions work, overseas endeavors, etc. that the church

can either pray for or support tangibly. When he begins the actual message, he usually starts with

a personal anecdote of his that will connect to the theme of the sermon. The sermon for this

particular Sunday is based out of Matthew 16:24-26, where Jesus says that if anyone wants to

follow Him, they will pick up their cross daily. “Then Jesus told his disciples, ‘If anyone would

come after me, let him deny himself and take up his cross and follow me. For whoever would

save his life will lose it, but whoever loses his life for my sake will find it. For what will it profit

a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his

soul?’” Pastor David will read the passage altogether, then go through each part with great detail,

context, and explanation given. David Platt is an incredible expository preacher, and after

teaching through the passage he has chosen, he usually rounds out the sermon with a few

application points that are specific to our lives as believers. Often, those application points

resonate as a mini-sending, if you will, that encourage the congregation to apply what has been

taught in the message.

After finishing the message, David Platt asks the congregation to bow their heads with him in

prayer, a conversation with the Almighty God. He prays that we would have the faith to pick up

our cross and follow Christ, no matter the cost. He prays that Christ’s sacrifice on the cross

would be more real to us than ever before, and that the understanding of its power would

inevitably change our lives beyond compare. He prays for us to live differently because of our

faith in Jesus, and to never forget the blood and body that were shed and broken for our sins, to

give us salvation and eternal life with our Father in Heaven.

TABLE
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After Pastor David finishes praying, the campus pastor comes up to the stage and begins

to lead the congregation in the Lord’s Table. Typically, in my tradition, we call it Communion. It

occurs either on the third Sunday of each month, or every two weeks. The campus pastor calls

the deacons of the church forward, and they gather in a line at the front of the congregation,

holding silver trays full of broken pieces of crackers and small cups of grape juice. Though in

some traditions it is believed that, through the Lord’s Table, the elements are physically

transformed into Christ’s body and blood, my tradition holds the understanding that it is

symbolic and representative of Christ’s body and blood. Therefore, it largely serves as a

remembrance ritual, a time for reflection, prayer, repentance, and thanksgiving. The worship

band plays through the chords of the final song, quietly and beautifully, serving as background

noise and setting the tone for the solemn ritual that is to occur.

The pastor takes each element for himself first, to hold up before the congregation

symbolically, leading them to participate in this sacred ritual. He kindly notes that, as a practice,

only believers in Christ are to participate in Communion, but that non-believers present are

welcome to observe and reflect personally. The silver trays are passed down each row by the

deacons, and each member of the congregation takes each element before passing it to their

neighbor. It is quiet in the sanctuary, except for the worship band, as people bow their heads in

prayer and repentance or quietly await the pastor’s guidance. As Pastor holds up the cracker, he

explains the significance of what it represents: Jesus Christ’s body, broken and beaten on the

cross. He emphasizes that we are sinful in nature and deserve death to atone for our sins. It

would be impossible for us to ever satisfy the Law of Yahweh; nothing we ever do could be

enough to earn righteousness or holiness. Because of His outstanding grace, God sent the perfect

sacrifice to atone for our sins: Jesus. The only way for us to reach salvation was through His
Stapleton20

death on the cross and ultimate resurrection. The pastor reminds the congregation of Jesus’

words in passages from Matthew, Mark, Luke, and 1 Corinthians: “This is my body, which is for

you. Do this in remembrance of me.” (1 Corinthians 11:24 ESV). Together as a congregation, the

people say, “Christ’s body, broken for us” as they take the bread. There is solemn silence as

Christ’s sacrifice is reflected upon.

Next, holding the grape juice, the Pastor again emphasizes our sinfulness and impurity.

The one way to be washed clean, to become as white as snow, was through the blood that Jesus

Christ shed for us. His innocence and perfect nature satisfied and fulfilled God’s Holy Law, and

the innocent blood shed from His flawless body ran red to make us white in God’s eyes. Once

more quoting the Gospels, Pastor says, “…this is my blood of the covenant, which is poured out

for many for the forgiveness of sins” (Matthew 26:28 ESV). The entire congregation echoes in

response, “Christ’s blood, shed for us” as the grape juice is consumed.

When the congregation has finished participating in taking Communion, the Pastor leads

a prayer thanking Jesus Christ for His sacrifice on the cross, His resurrection, and the ultimate

atonement for our sins. He praises Father God for sending His son to die for us, and in addition

giving us the greatest gift, the Holy Spirit, our Comforter, Counselor, and Intercessor. His prayer

emphasizes the significance of the Trinity, acknowledges our sin and the fate we deserve, and

gives ultimate praise and thanksgiving to the Triune God. As he finishes his prayer, the worship

team gently transitions into the final song, Nothing but the Blood. It is somewhat slow and still

relishes in the solemn remembrance of Christ, but steadily resounds joyfully as a celebration for

our freedom in Christ. One of the most theologically rich songs, it is a perfect ending to a service

and time participating in the Lord’s Supper. A song that is so intimate, so greatly honoring to

Jesus and reflective upon the Ultimate Sacrifice. By singing these words, we give credit to the
Stapleton21

One to whom all credit is due. It is an outward response and expression of how Communion has

affected and transformed our hearts and lives moving forward.

SENDING

For the final piece of the service, the idea is to encourage the congregation as they leave

out of this context and go into the world. McLean Bible does this by inviting someone up

(possibly a leader within the church, but more often than not it is the campus pastor) to say a

closing word and lead the congregation in a reading of the Great Commission, Matthew 28: 18-

20, “And Jesus came and said to them, ‘All authority in heaven and on earth has been given to

me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and

of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And

behold, I am with you always, to the end of the age.’” The congregation reads this Scripture out

loud together as an encouragement and charge to take what has been taught in the service and

live it out in day-to-day life. The Great Commission is one of the grandest examples of Jesus’

overarching command to us as believers, so using it at the end to encourage the congregation to

do God’s will is powerful and empowering.

SENDING

The purpose of this exploration is to deeply reflect upon and express the very best of the

worship within my known tradition. It is the hope of my heart that the words on these pages, as

the worship from my lips, are not mine but the Holy Spirit’s. Practicing the common sharing of

our experiences, both alike and different, is an invaluable discipline that shapes and forms the

cloud of witnesses mentioned at the beginning of this paper. Disclosing personal experiences of

worship and our encounters with the Living God is part of what binds believers together,

regardless of denomination or perspective. It is our job as Christians to know the Truth of the
Stapleton22

Triune God, love Him, and love His people. This is a broad generalization which therein holds a

vast number of specific actions we are called to take: regularly attending a church gathering and

becoming a member of a congregation of believers, worshiping and honoring the Lord with all

we do and say (1 Corinthians 10:31), proclaiming the Gospel to the people of all nations

(Matthew 28:19), and much, much more. I desire to come to know the different perspectives of

all the people of God, the people made in His very image. I desire to hold deeper understandings

of my own experience, and therefore share in other experiences vastly different from my own. I

desire to truly know the depth and width of God and His people, that I may come into true

worship of Him with His children. This course has changed the way I view worship, and

subsequently, the way I live my life – for all of eternity – and it is my deep hope that this paper

reflects such a perspective.

I have used my own words extensively to explain what Christian worship looks like in

my tradition, but I could not let this paper rest without including an excerpt from one of my

sources that strikes me as truly brilliant and echoes each sentiment we have expressed throughout

the course of this last semester. “…when the church gathers to worship we gather as servant-

worshipers of God who come together to submit to our Lord and honor Him as He deserves. It is

incumbent upon the leaders of such an assembly to promote this attitude by example, instruction,

and careful execution of the leadership of a worship service…if true worship is enabled by and

infused with the Holy Spirit, corporate worship gatherings must be planned and led with the

express intent to display the fruit of the Spirit (Gal. 5:22-23) and further form such fruit in the

worshipers…the Christian worship gathering will be an event that is dominated by the person

and work of Jesus Christ. Christian worship, then, is to be Christ-centered, gospel-centered, and
Stapleton23

Trinitarian, showing and developing in God’s people the fruit of a Spirit-dependent, Spirit-

enlivened walk” (Snider 207-208).

WORKS CITED

Aniol, Scott. “As We Worship, So We Believe (Editorial).” Artistic Theologian, 2020, pp. 1–

3. EBSCOHost, web-s-ebscohost-com.ezproxy.messiah.edu/ehost/pdfviewer/pdfviewer?

vid=1&sid=4fc17aa7-2f22-4aa0-b273-63bd773afab3%40redis. 

Block, Daniel I. “True Worship. (Theology).” Christianity Today, May 2019, pp. 44–

48. EBSCOHost, web-s-ebscohost-com.ezproxy.messiah.edu/ehost/pdfviewer/pdfviewer?

vid=2&sid=72fd51f5-6b5b-4070-9106-c1cb4845a382%40redis. 

Cherry, Constance M. The Worship Architect: A Blueprint for Designing Culturally Relevant

and Biblically Faithful Services. Baker Academic, a Division of Baker Publishing Group,

2021. 

Cunningham, Lawrence. “The Church since Vatican II.” Encyclopædia Britannica,

Encyclopædia Britannica, Inc., www.britannica.com/topic/Roman-Catholicism/The-

church-since-Vatican-II. 

Curry, Doug. Lecture. 2021.

Dyrness, William A. A Primer on Christian Worship: Where We've Been, Where We Are, Where

We Can Go. Eerdmans, 2009. 

“Here I Am to Worship.” Hymnary.org,

hymnary.org/text/light_of_the_world_you_stepped_down_into. 
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Joseph, Daniel Isaiah. “What Is a Non-Denominational Church? Get the Facts.” Christianity

FAQ, Christianity FAQ, 30 Aug. 2021, christianityfaq.com/what-is-a-non-denominational-

church/. 

MacArthur, John. The MacArthur Study Bible: English Standard Version. Crossway. 

Massey, Lesly F. “Paul and Christian Worship in Light of Romans 12:1.” Churchman (London),

2016, pp. 105–126. EBSCOHost,

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Snider, Andrew V. Master's Seminary Journal, 2011, pp. 201–212. EBSCOHost, web-s-

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