This is Part 2 of a four-part blog on the Liturgy at Emmaus. Last week, I wrote a piece in which I developed our rationale, as a Church, for the primary elements of our corporate worship service. In this article, we’ll begin dissect each element in our actual liturgy.
Having looked at the governing principle behind our corporate worship services last week, I now want to shift our focus to address each of the particular elements in our weekly service. If you’ve spent any time at Emmaus, you’ve probably picked up on the fact that there’s a very predictable routine we go through every week. All of our services begin and end the exact same way, and there are a handful of things we do that are never absent. This routine is what we mean when we say liturgy, and every element matters. In reality, even “non-liturgical” Churches have liturgies—more times than not, it’s merely a liturgy that is absent-mindedly adopted. Opening song. Announcements. Greet your “neighbor.” Pass the bucket for tithe offerings. Two more songs. Sermon. Response song.
At Emmaus, we don’t want to do anything absent-mindedly; we want to have an explicitly biblical, gospel-drenched reason for everything that we do. In fact, when Pastor Josh, Pastor Ronni and Pastor Kevin were originally crafting the liturgical structure of our services, long before we began to even worship on a regular basis, they were pushed back to the drawing board on several occasions for the same resounding impulse: we need more gospel.
So at present, our services follow the following liturgical format:
• Call to Worship
• Song of Praise
• Scripture Reading
• Songs of Response
• Corporate Confession
• Private Confession
• Assurance of Pardon
• Song of Thanksgiving
• Song of Response
Below, I’ve broken down each element of our liturgy to explain we repeat such an activity week by week, and how it is intended to adorn the gospel.
Call to Worship
This is what begins our service. Of course, we often arrive before the call to worship to enjoy the company of one another, and on most weeks one of our pastors will make announcements, but the formal service doesn’t start until the call to worship. Why do we start this way? Because worship is essentially comprised of two elements: revelation and response. Worship is the act of responding to that which has been revealed. So if we truly gather together with the intention of worshiping our Triune God, we need see Him first! This is why the call to worship is always a Scripture reading. God has revealed himself through his Word, and if we intend to see Him—so that we can respond appropriately—we must look there.
The call to worship is also an act of mutual upbuilding. We are calling ourselves, and each other, to fix our eyes on God to see how glorious he is! It’s us saying to one another, “God is glorious and worthy of praise! Look at him! Isn’t he glorious and worthy of praise?! Yes! He is glorious and worthy of praise, so let’s praise him for his glory!” This is why the person leading in the call to worship will begin the call as an address to the congregation, and then the congregation will join the call as an address to the congregation and to God. We are starting with God, and unifying our voices around him in such a way that we are corporately affirming his worth to be the center of our attention.
So in the call to worship, we are simultaneously declaring to God that we consider Him worthy of the praise we are about to ascribe to Him, and we are asking for him to “incline [our hearts] to [his] testimonies, and not to selfish gain!” (Psalm 119:36). The call to worship is intrinsically a de-centering act; we are communicating from the outset that our gathering is about ascribing worth to God, not merely pleasing ourselves.
Song of Praise
After a call to worship, how could we not respond with a song of praise? This song is typically a song that intentionally focuses on the bigness of God. We are praising him for one of his divine attributes; his holiness, his power to create the cosmos or deliver his people, his unfathomable love, etc. It is a massive, unimaginably glorious God we have just been called to worship, so we gladly do just that. I’m tempted to go off into a tangent here about reverence, but I’ll simply say this: there is a reason why we rage against “glibness” in our services. You will find zero vanity in our songs. Joy? Yes. Exuberance? Absolutely. Cheesiness, presumption, or triviality? God forbid it! Why? Because we are worshiping God. If our songs aren’t marked by a palpable gravity, we may not be worshipping God. He has told us that acceptable worship in his sight is packaged in “reverence and awe,” (Heb. 12:28-29) so we dare not offer him anything less.
Again, this is supposed to be a central element for the gathered Church, so we want to do it often. Why read an extended package here, after the first song and before the second? Simply this: we want for Scripture to actually, functionally direct our service. It would be easy to read a passage of Scripture at the beginning, take credit for having a “biblically-based” service, and then run off and do whatever we please with the remainder of our time. But that’s not what we want. Rather, we want to sandwich our Scripture-filled songs with Scripture readings, Scriptural preaching and Scriptural obeying. In other words, we read right here in the service to indicate that Scripture isn’t merely the foundation of our service, it comprises the content of our service.
Song(s) of Response
Again, after we’ve read about this glorious God and what he has done, we are compelled to express his worth through song, so we’ll typically sing two more songs here. These songs may be songs of praise, thanksgiving, lamentation, or just meditations on the gospel. In any case, we want for all of our services to be marked by bloody songs that adorn Jesus, and this is often a great place to embody such a commitment.
Next week we will continue our exploration of Emmaus’ liturgy by looking at Corporate and Private Confession, Assurance of Pardon, and the Song of Thanksgiving.