Adventist Churches

The sabbatarian worship of the Seventh-day Adventist churches follows in the free church tradition of worship and, aside from its distinctive Sabbath observance, is similar to that of many other evangelical churches. The church is likewise undergoing efforts at renewal that has grown out of the work of several Adventist professors in the 1970s and 1980s.

Like other evangelicals, Adventists view the Bible as the propositional source for their understanding of a theology of worship. The first great scriptural truth in Genesis 1, which presents God as Creator and human beings as creatures, has far-reaching implications for both the notion and the expression of worship. Adventists hold that their view of the intimate connection between Creation, the Sabbath, and worship is consistent with the opening passages of Scripture. Rather than being tied exclusively to Israelite custom, this connection contains real history and has experiential implications for preserving the universal Creator-creature relationship for all humankind. Instead of identifying a place for his creatures to worship, God set aside time, abstract as it is, as a suitable symbol of the intangibility as well as the crucial subtlety of worship. Adventists stress that worship is the natural response of intelligent human beings once they realize they are in the presence of God. Theoretically they see worship as capable of expression in a number of forms. Though early Adventists drew significantly on the emotionally inclined Methodist tradition of the mid-nineteenth century, the liturgical emphasis of the 1940s left the church generally suspicious and resistant to any change that involves emotionalism. This is particularly true of the North American church, which has historically set the standard for the rest of the world's Adventists. The form that public worship takes has been under the scrutiny of propositional truth from the earliest days of the denomination. Early conflicts over charismatic manifestations also contributed to a reluctance to move too far into a more emotionally expressive form of worship. At the same time, Adventist roots in the radical Reformations have kept their worshipers, as a rule, from becoming involved in the more formalized liturgical renewal movement. Renewal or change for Adventists could better be described as fresh than different. In order to be characterized as Adventist, renewal must remain in the tradition of worship expression that concedes to a biblical balance of awe, respect, and reason. The same battle over boredom, sameness, and relevance waged in other evangelical communities today with regard to worship is also being fought in Adventism. In the 1980s the church experienced the phenomenon of the "Celebration" movement, which was dedicated to more inspiring, interactive, and emotionally expressive worship. This movement has made worship an issue that will undoubtedly last throughout the 1990s. Largely because of this movement, Adventists have written more and generally paid more attention to worship during the last decade than at any other time in their 130-year history. Parameters for Adventist Worship Renewal The parameters for worship renewal are set by Adventist understanding of biblical principles of worship as led by the Holy Spirit. These principles are commonly held to be: (1) The object of our worship is always whatever (or whomever) we deem to be of most value to us. (2) The worship of God is not a shared worship, i.e., God must be the only object of our worship. (3) Worship is open to all who recognize they are in the presence of God. (4) Worship carries with it a genuineness that gains its integrity through a consistent life worthy of its calling in the gospel. (5) Worship transcends the single act as expressed in formal settings (such as church) and is demonstrated in the wholeness of daily life. We do not respond in part to the work of Christ for us—we commit ourselves totally to him. This is "our reasonable service" (Rom. 12:1–2, kjv). (6) Worship professes our belief that God really is present with us. (7) Unity in Christ is seen in the diversity of his people, which allows for various expressions that match these diversities. Thus, Adventism has within its confessional framework the capability of renewal based on biblical principles and an openness to change of expression. Worship is like the new birth experience in that it does not entail simply a one-time action but allows for daily renewal in relationship as the believer grows in understanding, appreciation, and victory in Christ. During the last two decades of this century, Adventist leadership has supported serious efforts at worship in the form of creative worship. Elements of drama, choral reading, group prayer, extended congregational singing (with emphasis on praising), reader's theater, more creative responsive readings, and general celebration of God's bestowing of spiritual gifts within the congregation are fresh elements for most Adventists. Worship renewal in Adventism is not accidental. Serious work to this end has been underway since the 1980s. Material produced by denominational leadership in conjunction with teachers and ministers in the local churches is expressing greater concern for more spontaneity and an expression that appreciates the affective needs of worshipers. An increasing awareness and acceptance of the principles explicated by the church growth movement in neo-evangelicalism has also been instrumental in this change of worship emphasis. Christians are diverse, and growth results in part from recognizing and appreciating diversity of expression in worship. Furthermore, a growing recognition of the alarming number of Adventists who leave the church claiming boredom and irrelevance in worship is causing concern among informed church leaders. The renewal movement is actively promoted in mainline church periodicals such as Collegiate Quarterly, Adult Sabbath School Lesson Quarterly, Celebration Magazine, The Adventist Review, and Ministry. In addition to these sources, helpful materials designed to stimulate creative worship are being published under the auspices of Church Ministries Departments of the North American Division headquartered in Maryland and the Pacific Union Conference in Southern California. These calls for renewal are ongoing and provide hope for Adventists who are convinced that traditional worship needs help or who feel the inadequacy of their own corporate worship experience. Adventist Order of Worship A traditional order of worship is suggested but not prescribed by the Adventist Church Manual. Each local church sets its own standard within the limits of Adventist notions of worship as conditioned by sociological factors such as congregational size and sophistication. A comparison of a traditional and a creative worship service would typically look like this: Traditional (Longer Form) Creative Organ Prelude Organ Prelude Announcements Choir Enters Introit Choral Musical Praise Choir and Ministers Enter Announcements [Overheads] Pastoral Welcome Doxology Congregational Response Invocation (shaking hands, hugging, greeting of friends and visitors) Scripture Reading Congregational Praise Hymn of Praise Choir Anthem Pastoral Prayer Offering Singing Congregational Singing Anthem or Special Music [Dramatic Sketch] Offering Sermon Singing Benediction Hymn of Consecration Organ Postlude Sermon Benediction Congregation stands or sits for silent prayer Organ Postlude Commentary In those services where the Lord's Supper is observed (quarterly), the order is changed to include time for the sacramental elements of unleavened bread and unfermented wine. Announcements. Some Adventist worship leaders insist that announcements should precede worship. Others include the announcements in the service because the greatest number is present at worship services and the work of the church is not incompatible with the worship of God. Most churches include relevant announcements in a church bulletin and announce only events or needs of a more pastoral nature. Hymns. The choice of hymns varies by congregation. Many ministers of music feel the burden of teaching hymnody to the congregation and periodically introduce new hymns found in the Seventh-Day Adventist Hymnal (1985). The standard of inclusion for hymns in these hymnals has been scriptural and doctrinal soundness and suitability for congregational singing. Adventist congregations are encouraged but not required to use the official hymnal. Hymn singing in contemporary Adventist churches influenced by the creative worship movement involves a decided emphasis on praise. Overhead projectors are sometimes used to set the words in a place where the congregation can avoid having their heads buried in a hymnal. Contemporary Adventist churches include more hymn singing. This is interspersed through the service in most cases. The Celebration churches incorporate a greater selection of musical instruments, the most prominent of which are drums and electric guitars. Prayer. In Adventist renewal, prayer receives more emphasis and is less traditional. This may vary from a couple praying alternately in the pulpit to the "Garden of Prayer" practiced in an increasing number of Adventist churches. The latter is a contemporary version of the season of prayer, which was traditionally confined to times of church gathering other than the worship hour on Saturday morning. In Adventist churches that engage in the Garden of Prayer the worship leader invites worshipers with specific needs or burdens to come forward and gather around the rostrum. The pastoral staff is present to counsel or comfort and lay on hands. The Garden of Prayer typically lasts around ten to fifteen minutes. Offering. Ordinarily a musical offertory accompanies the taking of the offering. In traditional Adventist worship settings organist, pianist, or an occasional special music group plays the offertory. Offering is considered a significant element in Adventist worship. Special Music. Usually special music indicates a choir anthem or guest group or soloist. Occasionally, taped accompaniment is used with vocal solo or duet, but not all worship committees accept this practice. Larger Adventist churches typically demonstrate accomplished musicianship. The church has nearly a dozen liberal arts colleges and two universities (Andrews and La Sierra) in North America, with accomplished musicians offering degrees in music. This long-standing emphasis on music is reflected in virtually all Adventist churches. Celebration churches maintain this standard of musicianship, but choose nontraditional music partly due to their view on relevance, singability, and the notion that worship primarily involves praising. These churches actively seek singable, simple, praise music. Sermon. For the most part Adventist preaching is in the tradition of evangelical Protestantism. Since the appearance of Ministry magazine (1928) and the introduction of formal ministerial training (1932) that led to the establishment of the Seventh-day Adventist Theological Seminary (1937), an increasing number of Adventist ministers are seminary-trained. This training has insisted on biblical, Christ-centered preaching. Adventist worship typically sees the sermon as the center of worship in that it purports to bring the worshiper into contact with the objective Word of God. Benediction. Most Adventists close the worship service with a benediction immediately following the sermon, and a musical postlude brings formal worship to an end. In many congregations the benediction is actually a closing prayer rather than an act or pronouncement of blessing. Contemporary Alternatives. Most renewal in Adventist worship simply emphasizes or alters one or more of these worship elements. In general an ambience of informality, expectancy, and spontaneity accompanies the congregation dedicated to creative worship. Churches involved in creative worship will lengthen the time for singing, for example, or change the kind of hymns, usually employing more praise choruses. Some contemporary worship leaders will stress the importance of experiential elements, such as prayer, by including a Garden of Prayer. More Adventist churches are including a greeting time in their worship services where people are free to roam the sanctuary hugging friends and greeting visitors with warm handshakes and words. The past decade has seen more use of drama in the worship service. While this seldom involves full-fledged theatrical productions in church, it may involve responsive readings and the use of several readers as in reader's theater. Short drama sketches designed to stimulate interest in the subject of the sermon are especially appreciated by younger worshipers. Drama groups such as Reflections (Campion Academy, Loveland, Colorado), Destiny (Southern College, Collegedale, Tennessee), and The Destination Players (La Sierra University, Riverside, California) are well known through their efforts to bring relevance and interest to Adventist worship. Special Worship Events. Thanksgiving pageants filling the entire worship hour, complete with native Americans and children dressed as pilgrims, are not unusual. Such events are generally followed by community action, e.g., collecting and distributing food for the poor. Easter, Christmas, and other holidays also provide opportunities for such variations that suggest human service as the natural outgrowth of divine worship. In some churches, occasional liturgical presentations feature participants of all ages. These usually involve readings of various kinds from Scripture, theologians, sociologists, or relevant political or religious leaders that engender a Christian awareness of world needs such as the environment, hunger, secularism, or apocalypticism. Usually such specialized worship services are confined to Adventist educational centers. As a rule, Adventists are very open to variation in worship on special occasions. The Future of Adventist Worship Renewal Although interest in worship has always been an Adventist concern, renewal began in earnest with the publishing of Norval F. Pease's book And Worship Him (Nashville: Southern Publishing Association, 1967). Pease called for a formal recognition and evaluation of worship as something Adventists had seriously neglected. Pease's seminary classes in worship served to motivate his students to plan their worship services intelligently. His legacy was carried on by C. Raymond Holmes, also an Andrews University professor, who published Sing a New Song (Berrien Springs, Mich.: Andrews University Press, 1984) which, though in the legacy of Pease, stimulated more interest in creative worship. Worship workshops and seminars are becoming more common among Adventists. An international worship conference held in Portland, Oregon, in 1989 launched a new emphasis on the importance of worship for the Adventist Christian. This stimulated a second similar conference in 1993 at Riverside, California. These conferences featured both Adventist and evangelical worship leaders in workshops and plenary sessions covering the spectrum of worship philosophy and form. Banner making, calligraphy, drama, order, praise, and music were among the topics of discussion and examination. The issue of worship has been identified by many Adventists as the issue for the 1990s. It is a topic whose time has come in Adventist churches. Church leadership has been progressive and supportive of the creative worship movement, a fact that most pastors and lay leaders find encouraging. Adventists frequently refer to Revelation 14:7 as their mandate for existence: "Fear God and give him glory, for the hour of his judgment has come: and worship him who made heaven and earth, the sea and the fountains of water."(KJV) Hence worship is an integral part of their confessional identity and will continue to stimulate discussion and the integration of creative forms.