As long as the Church has existed on earth there have been tensions in it. That is so because it has many enemies without and within. Satan sees to it  that there will be tensions. So why write about something so old and commonplace? We address ourselves to this subject because the cause of tensions today are unique, quite different from what the Church on earth has ever experienced before, as far as I know.

Recently a Canadian classis met in special session. Tensions in one of the churches had reached a stage where some kind of action had to be taken. The origin for these tensions was related to what many call today the charismatic movement (or spirit) that is invading many mainline churches today. As some seek to introduce this in its various forms and practices it elicits strong reactions, especially from the older members. Those advocating the spirit and practices of this charisma see it as a real blessing, a must if the churches are going to be alive in the Lord. Others see it as a tragic and sad departure from the spirit and practices of the historic Christian faith. This was the main cause of the tensions in this church.

What really happened to bring this kind of serious tension in this church? A classical committee investigating the problems reported that the beginning of these tensions centered in the “style of ministry” of the newly arrived pastor. “Irritations developed about certain issues, as the raising of hands during singing, the mutual greeting of members and visitors at the beginning of the worship services, participation of members in prayer, prayer requests, testimonies and the admonition from the pulpit to some young people not to sleep in church, etc., etc.” Here was, according to committee reports, the beginning of tensions. It would bring us too far afield to enter into a discussion of all that happened to make it necessary for classis to call a special meeting. It is not my intention either to expose all the problems. I am concerned to address myself to the beginning of these tensions. The practices provoking criticism are being introduced into many of the congregations today. It is good for us to take a close look at what is actually happening when ministers in the Christian Reformed Church feel it important to make these kinds of changes. What are they after?

An answer is not hard to find. The minister involved opined that “It is this deadness—the lack of spiritual vitality within the congregation that I consider the heart of the problem. Stifled worship is but a symptom of the illness.” He sees the congregation as being in the grip of “conventionality and traditionalism,” and believes that the desire to hold onto things as they were 100 years ago stands in the way “to communicate effectively with each other and with those outside of our circles . . . .” Another judgment was expressed also, that those who want to see some necessary changes love the Lord, want to be obedient to the Lord for spiritual growth with a dependence on the Holy Spirit. If the church wants to keep these “alive” members it must give them the freedom to give expression to their joy in the Lord and make necessary adjustments also in our worship services—or especially there.

That our congregations are being troubled by such developments should not surprise us. We are indeed living in the very “last days” in which, Scripture says that church members “will not put up with sound doctrine” with the result that “they will tum their ears away from the truth and turn aside to myths.” (2 Tim.2:3, 4) As I see it, the whole new “charismatic movement” has its origin right there. Church members no longer want to hear the truth. Doctrine is a very bad word. There is no real. meaningful study of God’s Word. Hence the appeal for an easy–going and easy-to-understand message. With it comes a desire to see some visible evidence of faith, and to give evidence of that faith when worshipping together. The reasoning back of that is that if we are indeed letting the Spirit lead us the fruits should be visible. For that we need a more informal type of worship service where free expression can be given to the Spirit’s work in the hearts of the worshippers. Hence the desire for more participants. And the freedom to lift up hands in songs of praise or in prayer, to give testimonies or speak in tongues. Too long, so we are told, have we held the Spirit’s work in abeyance.

Those who advocate, or even push for , such changes in our worship services are sometimes very harsh in their criticisms of those who oppose them. They see this kind of change to be a must. If the church is going to fulfill its mandate and calling to itself and others, it is imperative that old practices go. They belong to a different age, and it is only too evident, or should be, that these no longer work. In this so-called “age of the Holy Spirit” we must be up and doing what the Holy Spirit leads and prompts us to be doing. No more of the dead traditionalism of the past but a vibrant Christianity for today. We are told that if we want to see growing and alive churches we will find them where people are allowed to give the Holy Spirit free rein. We can trust the Spirit to lead us in meaningful worship, and in trust and obedience to the Holy Spirit, we will be enabled to do the work He expects of us.

That all of the advocates of this kind of change in the worship services would agree with the above summary is rather doubtful, but it does represent much of the thinking that is back of these new developments. That tensions result is only too evident. Why so? In the first place, because the judgment in it is harsh and cruel and completely unfounded. In the second place, it is leading Reformed churches away from the kind of worship our God demands of us. That the newly introduced practices are by themselves principal matters is a moot question, but the thinking back of them and the direction in which they seek to take us are. They fly right into the face of what is proper and reverent and what rightly belongs in a Reformed worship service. The older members, and some younger ones also, see that very clearly and rightly object to it. I praise consistories who resist this trend and am very disappointed with those who let their minister introduce all kinds of novelties. This is far from an innocent matter.

It is necessary to appraise this carefully. We must admit that practice often becomes law, and for that reason, we sometimes oppose all change. That is wrong. Change in practices is not always wrong and is sometimes demanded. But we must also weigh carefully why a change is wanted and to what it will eventually lead. In my opinion the present push for change stems from two things: One, already mentioned, a dislike for sound doctrine and, with it, a distaste for sound expositional preaching . And, in the second place, an apparent failure to know (or desire to know) what actually belongs to corporate worship and how it should be conducted. That inevitably leads to a desire for something different, something new, something exciting. We have apparently lost sight of the fact that when a consistory calls the congregation to worship it does so in behalf of, that is, in the name of, Christ, the King of the Church. And when the church assembles God is there with His blessings and presence. Accordingly, we sing, “God Himself is with us; let us now adore Him, and with awe appear before Him” (Ps.Hymnal #324). Proof. R.B. Kuiper stated it this way, “When God’s people assemble for worship they enter into the place where God dwells. God meets them, and they meet God. They find themselves face to face with none other than God Himself . . . . If the church were fully conscious of that truth, what dignity and reverence would characterize its worship! Of levity and frivolity there would not be a trace” (The Glorious Body of Christ, p.347). And on page 350 we read, “It can hardly be denied that in their worship services God’s children sometimes have evil aims. Not infrequently their aim centers on themselves, not on God. That makes their aim evil. Perhaps they go to church to have their craving for theatricals or entertainment satisfied. They want to see ‘a good show’ and have ‘a good laugh.’ Or, still better, ‘a good cry.’ For the minister the temptation is ever present to seek his own glory. All too often he looks for the plaudits of men rather than the divine approval.” As I see it, that is precisely what we are experiencing. When the real “stuff” goes out of Christianity, it becomes a superficial game in which each seeks his or her own desires. Hence also worship services become man-centered and not God-centered. Then we want to give vent to our feelings and to be seen as alive in the Lord, though we really don’t know just what that means.

A final comment is in order. One hardly dares make it, for it is a harsh judgment. That is, that the whole charismatic movement stems from a failure to have a living faith. The Scriptures tell us that “terrible times” would come in the church and we experience them today. Scripture tells us that the reason for this is that there will be in church, members who have “a form of godliness but deny the power” (2 Tim.3:5). Members want to remake the church to their liking, but really don’t know what it means to be repentant, sin–forsaking children of God. Hence the true, soul stirring worship of the past means nothing and must go. Because of this we will see more tensions, more deviations from the heritage of the fathers, more churches forming that are distinctly unreformed in life and practice. And what answer can there be to all this? That ministers continue to preach the Word and the members hold onto what they have! Here Scripture’s admonition is fitting, “Guard the good deposit that was entrusted to you—guard it with the help of the Holy Spirit who lives in us,” (2 Tim.1:14) and, “Remember therefore what you have received and heard; obey it, and repent” (Rev.3:3).