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(continued from previous page) The writer
seems to think that if one believes certain things are commanded
for "worship" he has a low and mean esteem of God —
as if He would "see how near we can measure up." We
can not accept his implied dilemma of that concept
of no acts of worship. One can believe God
specified certain things to have special significance in
worship, and can observe or do those things out of genuine
devotion to God, being neither "perfunctory" nor
"tradition bound." Assembling can be "response to
some command" without being SIMPLY a response. God-fearing
saints do not have to be "begged, threatened, or
dragged" there. We resent the unloving and illogical
dilemma the writer seeks to put on us.
 Saints
gathered to partake of the Lord's Supper (1 Cor. 11:20,33; Acts
20:7), and gathered to pray (Acts 12: 12). By his own definition
that is worship! But the writer seeks to negate specific acts of
worship by citing scripture for a worshipful life. How can a generic
negate its parts? Is there no distinction in a prayerful life (1
Thes. 5:17) and a consciously worded petition for specific
blessings? No difference in being "ever mindful" of
the Lord, and obeying His "This do, in remembrance of
me"? There is no conflict in a worshipful life,
and" gathering to worship" on specific occasions; nor
are these mutually exclusive.
We
do not live under Judaism, with its typical ceremonies, earthly
altar, priestly service, and the like. Mere presence, or perfunctory
doing of ritualistic things does not constitute worship
— and never did (Deut. 10:12-16). But early saints did
gather to pray, sing, give, edify one-another, and to
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partake of the Lord's Supper. I can
count five without regarding these things as rituals to be
"performed" in a perfunctory manner or otherwise; and
without limiting one's service to God in any way. It is
ridiculous, if not sacrilegious, to put feeding the dog and
partaking of the Lord's Supper in the same category.
If
some brethren believe five "perfunctory acts"
constitute worship then they are wrong. Some may use the
writer's "worshipful life" concept as excuse to go
fishing on the Lord's Day — to which he would no doubt reply,
"That is an abuse of what I con-tend." Likewise, if a
large number of brethren are perfunctory in their singing and
praying, it does not mean there are no acts by which a truly
sincere worshipful heart is expressed.
It
is gross error to say there is no authority for one speaker and
a silent body of listeners. Even in days of special spiritual
gifts Paul said one should speak at the time (1 Cor. 14:26-32),
and the context makes edification the end. Where many are
qualified to edify, opportunity can be made without
"spontaneous ministry" from an emotion-stirred band of
babes. Too, the right to speak does not guarantee wisdom on the
part of all. The "pastor system" error does not
justify another extreme of spirit-moved (?) nonsense. A third
choice, open to all, is to develop scripturally qualified
bishops, evangelists, and brethren who respect one-another's
talents and work together in a "decent and orderly"
fashion toward spiritual maturity.
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