Worship, Church, and Fellowship

We, who are part of the Restoration Movement, appreciate our history of wanting to restore the church to what we read in the New Testament. But we must never have the attitude of “we have arrived.” As we examine the Scriptures, we will discover things we still have overlooked.

“The Restoration Movement is a religious movement that began about 1800. Its purpose was and is to restore the Church to the original or apostolic model in doctrine, polity, and life. The standard for the restoration is the New Testament, and the Word of God is the basis for unity among believers.”[1] 

Many like to act as though we have completely arrived at restoration….but have we?

If we’ve overlooked aspects of what the early church did and taught, we are missing true restoration, and we will never be the church we read about in Acts; we may never experience the true glory of the church Christ died for. We should not be willing to settle for what we have until we have fully explored the word of God and turned over every stone in pursuit of His divine intention for our lives. The New Testament was written in Koine Greek, i.e., common Greek, used by everyday people of the time. Our translations all come from the original Greek language, so it is there we must look in order to get an accurate understanding of what the Scriptures actually speak.

In that spirit of diligence, then, when Christians meet for church on Sunday, what exactly are they doing? Many will say, “It is the Worship Service.” But the New Testament didn’t describe these meetings as “worship.” Neither did they describe their meetings as “service.” They saw their meetings as “gatherings” or “assemblies,” not as formal ceremonial events.

Although it may seem to be an insignificant distinction, a closer look at the impact specific words have on several key passages may change our perspective on what it means- and what it does not mean. For example, what does it mean to worship? It has the potential to change everything about how we “do church.”

In today’s culture, we completely associate “doing church” with worship. Once we have “worshipped,” we think we’ve done church. But where did that idea come from? What does the Scripture say is the purpose of our assembly? What if worship doesn’t even mean what we think it means?

The word “worship” originates from Old English and means “worthiness” or “to give worth to something.” George Faull called it Worth-ship. It’s a compound word, combining “worth” (meaning “good” or “important”) with the suffix “-ship,” which indicates a quality or state. Essentially, worship is about recognizing and acknowledging the inherent worth of something, often a deity or a sacred personage. 

Here’s a more detailed breakdown: 

• Old English “weorþscipe”: This is the direct ancestor of “worship.” It literally means “worthiness” or “the state of being worthy.” 
• “Worth”: The root word “worth” signifies value, importance, or quality. 
• “-ship”: This suffix creates nouns that denote a quality, state, or condition. 
• Modern Usage: In religious contexts, worship is used to describe the reverence and honor offered to a divine being or supernatural power. It can also refer to the act of participating in religious rites and ceremonies. The word also extends to expressing extravagant respect and admiration for any object of esteem. 

But there is no Greek word for “worship.” Every time the word “worship” is inserted into English translations, the Greek word translated that way actually has a different meaning.

Proskunew (Proskuneo)- to fall prostrate, to bow down

Example: John 4:24  “God is spirit, and those who bow down to Him must bow down in spirit and truth.” 

Latreia - (Latreia) service (to serve sacrificially)

Example: Php 3:3  for we are the true circumcision, who serve in the spirit of God and glory in Christ Jesus and put no confidence in the flesh, 

Example: Romans 12:1  Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service to Him. (Lit. τὴν λογικὴν (priestly) λατρείαν ὑμῶν.), i.e., the appropriate (priestly) service to Him.

Christians are the priests in Rom 12:1.

Leitourgew - (Leitourgeo) Acts 13:2 is translated in the English Standard Version as “worshipping,” but actually means performing priestly service.

Sebomai (Sebomai)- to revere, adore (usually used for those who had reverence for God without obedience)

Example: Mat 15:9  'but in vain do they revere Me, teaching as doctrines the precepts of men.'" 

After the Romans adopted the idea of Christianity and began to spread it throughout the empire, it quickly became the norm to co-opt various pagan festivals and practices in order to make Christianity more appealing to the local peoples. The realization that much of modern church practice and procedure has its roots in the paganism that infused medieval religion should raise a red flag of alarm. Too much of the modern church is a result of medieval times. Why is it that everyone enters the assembly, takes a seat, and all face the same direction? Because that’s the way the Catholics did it. The Reformers, like Luther and Calvin, copied the Catholics, and the Restorationists copied the Reformers, but that’s not how the early church did things. If we continue to follow Restoration principles, we must be willing to return and adapt to New Testament ways. The goal of a Restorationist is to return the church to its New Testament ideal. 

In modern usage, if someone asks, “Where is the church?” they will most likely be given directions to a building. Jesus did not die for buildings. The buildings are not His body. Jesus never said, “Upon this rock I will build my building.” The church is the congregation or assembly of those who meet together in Jesus’ name, who have obeyed the plan of salvation presented in His Word. But we all know that.

The Greek word used for “church” is ekklesia (ekklhsia), which literally means the called-out ones, i.e., called out to a meeting, or an Assembly. Assembly would be a much better translation than “church.” The etymology of the word “church”- Old English cir(i)ce, related to Dutch kerk and German Kirche, based on medieval Greek kurikon, from Greek kuriakon (dōma) ‘Lord’s (house)’, from kurios ‘master or lord’. Compare with Kirk.

The idea of a “worship service” does not exist in the New Testament. It is, in fact, a construct arising from old medieval liturgy. What are the implications of such a distinction? Here’s an example: a correct interpretation of the above words for “worship” deals a fatal blow to the non-instrumental position of no mechanical instruments allowed during the “worship service.” Lack of authority for the use of an instrument is irrelevant when the service, in which it is supposedly unauthorized, is itself not authorized in scripture. Read that last sentence again. There is no Greek word for worship. If there is no “worship service,” how can we make rules for it, such as forbidding mechanical instruments? How can this be an issue outside of someone’s imagination? Rom 4:15  … but where there is no law, there also is no violation.

While it is important to get the various elements of Christianity Biblically correct, reductionist thinking will never be enough to complete the restoration we so greatly need. We must restore not only the parts, but the whole. If we are ever to achieve the results God intended, we must restore the Assembly not only to its original practice but also to its original purpose.

When we go back to the beginning of the church, we read this: Acts 2:42  “They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.” The Restoration Movement has done a fairly good job at restoring the teachings of the apostles, as well as restoring the Lord’s Supper (breaking of bread) and putting it in its proper place, and we all still need to work on prayer, although it hasn’t been overlooked. It is time to look at fellowship, which is something the early church was devoted to, yet the modern church is not.

Fellowship

The word used for “fellowship,” Koinwnia- (koinonia), an association, communion, fellowship, close relationship- a favorite expression for the marital relationship as the most intimate between human beings.[2]

1Cor 1:9  God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord.

2Cor 6:14  Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?

2Cor 13:14  The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all.

Gal 2:9  and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to Barnabas and me the right hand of fellowship, so that we might go to the Gentiles and they to the circumcised.

Php 2:1  Therefore, if there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion,

Php 3:10  that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death;

Phm 1:6  and I pray that the fellowship of your faith may become effective through the knowledge of every good thing which is in you for Christ’s sake.

1Jn 1:3  what we have seen and heard we proclaim to you also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ.

1Jn 1:6  If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth;

1Jn 1:7  but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.

Love Feast

The Love feast is mentioned in 1 Corinthians 11, but just like almost everything else the church at Corinth did, they were doing it wrong. They were incorporating the Lord’s Supper into the Love Feast. Some were using it for gluttony, while others brought in fermented drinks, getting drunk off of them.

The Love Feast is about fellowship. It’s when the church, i.e., the assembly, would relax, sitting close to each other, discussing important, intimate things as they ate. They would discuss their personal issues, church issues, whatever was on their mind. They got to be with each other, as the above definition of koinonia states: “the most intimate.” When was the last time a modern congregation was so familiar with each other?

Alexander Campbell wanted to reinstitute the Love Feast[3], but he felt the assembly needed to be extra careful about who participated. No assembly should share intimate details about a Christian’s life with the outside world. Jude warns about this very situation:

Jude 12  These are the men who are hidden reefs in your love feasts when they feast with you without fear, caring for themselves; clouds without water, carried along by winds; autumn trees without fruit, doubly dead, uprooted; 

Jude 13  wild waves of the sea, casting up their own shame like foam; wandering stars, for whom the black darkness has been reserved forever. 

It’s not called a Love Feast in Acts 2, but it is no stretch to believe it is:

Act 2:46  Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, 

Act 2:47  praising God and having favor with all the people. And the Lord was adding to their number day by day those who were being saved. 

We’re doing it all wrong.

The goal is not to make the case for more potlucks. The food is secondary to the true goal. Fellowship is the reason for it all. The food simply greases the gears of fellowship- especially when there is fried chicken.

We have largely skipped right over the importance of fellowship. “Hey Fred, how was the fishing yesterday?” is not fellowship, i.e.,  an intimate relationship. Where does this kind of fellowship come from? The Love Feast creates it, as well as the daily interaction with each other, but particularly the Lord’s Day. Everything was done for the edification of the entire assembly.

The early meetings were primarily horizontally focused (edification) rather than vertically focused (“worship”). This can be seen in verses like Heb 10:24,  “and let us consider how to stimulate one another to love and good deeds. 1 Cor 14:26b Let all things be done for edification.” And Rom 15:1&2  “Now we who are strong ought to bear the weaknesses of those without strength and not just please ourselves. Each of us is to please[4] his neighbor for his good, to his edification.” 

Below is a portion of a letter from the younger Pliny, who was the Pro-Consul of Bithynia, writing to the emperor Trajan on the proper method to punish Christians. Pay particular attention to the bold text.

THE CHRISTIANS IN BITHYNIA:[5]

PLINY’S DILEMMA, c. 112

PLINY, asking advice of Emperor Trajan on how to handle the “Christian problem.” He was Proconsul of Bithynia

It is my practice, my lord, to refer to you all matters concerning which I am in doubt. Who can better give guidance to my hesitation or inform my ignorance? I have never participated in trials of Christians. I therefore do not know what offenses it is the practice to punish or investigate, and to what extent. And I have been not a little hesitant as to whether there should be any distinction on account of age or no difference between the very young and the more mature; whether pardon is to be granted for repentance, or, if a man has once been a Christian, it does him no good to have ceased to be one; whether the name itself, even without offenses, or only the offenses associated with the name are to be punished.

Meanwhile, in the case of those who were denounced to me as Christians, I have observed the following procedure: I interrogated them as to whether they were Christians; those who confessed, I interrogated a second and a third time, threatening them with punishment; those who persisted, I ordered executed. For I did not doubt that, whatever the nature of their creed, stubbornness and inflexible obstinacy surely deserve to be punished. There were others possessed of the same folly, but because they were Roman citizens, I signed an order for them to be transferred to Rome.

Soon accusations spread, as usually happens, because of the proceedings going on, and several incidents occurred. An anonymous document was published containing the names of many persons. Those who denied that they were or had been Christians, when they invoked the gods in words dictated by me, offered prayer with incense and wine to your image, which I had ordered to be brought for this purpose together with statues of the gods, and cursed Christ--none of which those who are really Christians, it is said, can be forced to do--these I thought should be discharged. Others named by the informer declared that they were Christians, but then denied it, asserting that they had been but had ceased to be, some three years before, others many years, some as much as twenty-five years. They all venerated your image and the statues of the gods, and cursed Christ. 

They asserted, however, that the sum and substance of their fault or error had been that they were accustomed to meet on a fixed day before dawn and sing responsively a hymn to Christ as to a god, and to bind themselves by oath, not to some crime, but not to commit fraud, theft, or adultery, not falsify their trust, nor to refuse to return a trust when called upon to do so. When this was over, it was their custom to depart and to assemble again to partake of food--but ordinary and innocent food. Even this, they affirmed, they had ceased to do after my edict by which, in accordance with your instructions, I had forbidden political associations. Accordingly, I judged it all the more necessary to find out what the truth was by torturing two female slaves who were called deaconesses. But I discovered nothing else but depraved, excessive superstition.

I therefore postponed the investigation and hastened to consult you. The matter seemed to me to warrant consulting you, especially because of the number involved. For many persons of every age, every rank, and also of both sexes are and will be endangered. The contagion of this superstition has spread not only to the cities but also to the villages and farms. But it seems possible to check and cure it. It is certainly quite clear that the temples, which had been almost deserted, have begun to be frequented, that the established religious rites, long neglected, are being resumed, and that from everywhere sacrificial animals are coming, for which until now very few purchasers could be found. Hence, it is easy to imagine what a multitude of people can be reformed if an opportunity for repentance is afforded.[6]

Justin Martyr was a Greek-speaking Gentile who converted to Christianity and defended it against pagan critics.  His First Apology, his most well-known text, defends the morality of the Christian life and provides various ethical and philosophical arguments to convince the Roman emperor Antoninus Pius to abandon the persecution of the Church.

Justin Martyr and the early Church

First Apology, Chapter LXVII.—Weekly Assembly of the Christians.[7]

And we afterwards (after the Lord’s Supper) continually remind each other of these things. And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president[8] verbally instructs and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president8 in like manner offers prayers and thanksgivings, according to his ability and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration.

Justin Martyr wrote about 150 AD. This is not the New Testament, nor is it inspired, but we do gain some practical insight as to the weekly fellowship of the Christian assembly.

How different the early meetings were compared to our modern-day Assemblies. Whereas today a Church may spend a long time singing professional music and 20 or so minutes in exposition(?) of God’s Word. The church Justin speaks of expounded “as long as time permits.” Clock-watchers might be upset by this, but the emphasis was on that which changed lives, the Word, and its exhortation.

Also, notice the concern over the REAL physical needs of the believers. People gave money. Those who had more gave more, those with less gave less. The people were cared for. The assembly was not spread out over many “campuses.” Instead, on Sunday (not Saturday night), people would come from all around to meet together.

Those with needs who couldn’t attend the Assembly were taken care of by the deacons.

When Justin uses the word “president” (Gr. Proestw.j- presider), he most probably means the Evangelist, for at least some of the funds were given to the “president” to care for the orphans and widows. Paul told Timothy (the Evangelist) to do this in 1 Timothy 5.

Notice, he doesn’t mention any arguing over hymns versus choruses, instrumental versus acapella, or traditional versus contemporary. He doesn’t mention music at all. Life was hard, and when you got together, you focused on what mattered. The fellowship was dynamic because they were united by God’s Word. Maybe the modern Church keeps looking for more and more “spiritual” highs because she has forgotten what really matters (at least in the USA)? I was recently told about a family in India that is responsible for establishing 900+ Churches in two generations. A friend of mine once told me, also in India, that when he announces there will be preaching and thousands show up to hear. ACRE has begun 70+ Churches in Africa. Many in the USA will split if you sing the wrong kind of songs or the preacher fails to shake someone’s hand.

With the New Testament being so far in the distant past, it is always a struggle to know how we should do things in the Assembly in our modern times. The very early believers grew to the point that Paul could say, “I thank my God through Jesus Christ for you all, because your faith is being proclaimed throughout the whole world.” (Rom. 1:8, see also Col. 1:6). And that was done in only one generation. What fueled that kind of growth? What we know is this: The fellowship was real, and it attracted others. The teaching of the Word was given priority. In today’s model of doing things, singing songs often takes priority. If the sermon goes long, people lose interest. Or sometimes the preacher is more concerned about making a clever 3 point one-way lecture instead of exegeting the text of Scripture.

The assembly must meet the legitimate emotional needs of the people. At the time of creation, there was only one thing God looked at that made Him say, “This is NOT good,” and that was a man alone. The need for fellowship is woven into our DNA, and when we don’t meet this need, we force our brothers and sisters to look outside the body to meet their social and emotional needs. This is one way we lose our new converts. This is often why we see the faithful discouraged- no genuine fellowship. Often, this plays a large part in why the church does not grow. We talk every Sunday about how important it is to attend the assembly… but then we don’t actually do anything productive! The assembly should be much more than a “Jesus pep rally.” Go Jesus!!!!

The picture that fades into view in the early meetings is people scattered about in a home, possibly reclining on the floor or on a pallet.[9] First, the Lord’s Supper was observed. When that concluded, the preacher would read lots of Scripture and then walk amongst the people expounding what he had read. This way of conducting a study of the Word encouraged questions and comments instead of a one-man show behind a pulpit with no interaction. It was easy for everyone to be involved.

The current generation of the Church has fallen for the deadly Either/Or fallacy, i.e., either we take a strict and uncompromising stand for truth, or we create a warm, loving, accepting atmosphere of fellowship. We do not have to make this choice; we can have both. Truth does not exclude a real and dynamic love; it creates it. We preach the truth in love. Love without truth is pious sentimentalism.

We may as well admit that it is not our preaching that brings visitors back for a second look; it is the feeling of warm acceptance. Too long, our Assemblies have been controlled by the bulletin and the clock. Liturgical meetings, along with clothes that set a person apart, are meaningless. We have borrowed way too much from the wrong century. Medieval church pageantry has become the model for our corporate gatherings, just as medieval architecture has been the prototype for our church buildings. The first-day gatherings in the first century were dynamic family events, usually in someone’s house. Why do we all enter a building and go sit in seats that are all facing the same direction? It’s difficult to fellowship that way. Why is the Preacher behind a pulpit? Why isn’t he out among the assembly, teaching in a way that would encourage people to ask questions?

How should our Assembly be ordered? We begin by partaking in the Lord’s Supper. Next is the reading of God’s Word, followed by deep exegesis concerning what was read, for as long as it takes. That leads to the Love Feast in which the entire Assembly shares a meal and truly converses and learns from one another, dealing with whatever issues are in each other’s lives. A collection is taken, not to have lots of money to set aside in case the building needs a new roof, but to deal with the real needs of our brothers and sisters, as well as missions. This is all done for edification and fellowship.

All of us who work in the Lord’s Kingdom must continually be examining our spiritual lives, and making sure that we are faithful and not being part-time, Sunday-only Christians. Solid fellowship (intimate relationships) keeps that from happening. God’s Kingdom, our devotion, and God’s love are all 24/7 concepts.

The need for restoration continues before us.

What God told Jeremiah in the Old Testament is still true for us today: Jer 6:16a  Thus says the LORD, “Stand by the ways and see and ask for the ancient paths, Where the good way is, and walk in it”