The Local Church
When we talk about the church at worship we need to consider what we mean by the words. Although we sometimes speak of the church in a broader sense as “the church universal,” “the invisible church,” etc., we are concerned with it more particularly as the local congregation. The first and most common definition of “church” is the local congregation, of which we are members. In that the “invisible church” becomes manifest when the congregation lives in fellowship with Her Lord, under the administration of His Word and Sacraments, obeying the discipline of that Word and rejoicing in the salvation He gives to those “walking in” His truth.

Distinguishing Marks
When the apostle Paul went about preaching, he established churches (congregations) wherever he obtained a following of believers. Christ, through history, has seen fit to establish, build, increase and nurture His church through the regular and faithful preaching of His Word, the proper administration of the sacraments in confirmation of that Word, and the faithful exercise of discipline in obedience to that Word. These three constitute the marks of the true church. Although each congregation was part of the universal church, each had its own identity as a church, its own responsibilities, and its own virtues and failures.
Differing ways in which congregations perceived the truths of the word preached, interpreted the scriptures, and obeyed (or failed to obey) the truths, in the course of history gave rise to various denominations. Today most congregations are identified as belonging to one or another denomination. Despite those denominational ties, each congregation remains a group of believers properly instituted as a church by the authority of Christ, and that authority is vested in a Council, Consistory, or Board of Trustees, provided, of course , that that congregation shows itself to be indeed a church of Christ by the identifying “marks” of the true church. The autonomy and identity of each congregation is to be maintained and defended by the authority Christ assigns to its leaders or “Consistory.”
The Denomination
Obviously, no congregation should join a denomination which maintains a body of beliefs differing from its own. Neither is it proper for any congregation affiliated with a denomination to ignore or violate the ecclesiastical rules or regulations of its denominational church order. If and when a denominational church order be comes too restrictive to permit a congregation to live its life in Christ “to the full,” such a congregation, upon failure to prevail upon Classis or Synod to change the church order, ought to disassociate itself from the denomination rather than live in defiance of the existing order. The same holds true for the congregation whose interpretation of Scripture or perception of the truth is contrary to the creeds of the denomination. The purpose of the forming of any denomination is to preserve a unity of faith and practice.
Duties of Membership
Let us now move on to the subject of membership in the church. We believe, since the congregation is an assembly of those who are saved (and outside of it there is no salvation), that no one ought to withdraw from it, content to worship and serve God in one’s own way, but that everyone is duty bound to unite oneself with it (Art. 28, Belgic Confession). One does not join a church as one would voluntarily join a business association, a country club , or a cultural society in pursuit of the attainment of a common goal or benefit. No, one is BORN into the church, she being the mother of all believers, either by natural birth or by re-birth, both being the work of the creating Word and the life-giving Spirit of God. This is not saying, of course, that those brought into the church by natural birth need no rebirth. Neither can it be said that all those brought into the church by natural birth will automatically remain living members of it.
By which ever way we enter the church, our membership is “held” by the Consistory of a certain congregation. In and through our membership we are united with that congregation, incorporated into Christ through God’s disposition of our lives, historically and providentially. Therefore, we ought to value our membership more highly that we often do. Keeping our membership means, also, that we look to our Consistory for spiritual nurture, instruction, and encouragement—first of all from the pulpit it has established and maintains, secondly from the catechetical instruction it affords, and thirdly from a vibrant societal life it fosters and introduces.
Then, too, we should live our life in the fellowship of that church intimately enough to make church supervision possible. Withdrawal from the fellowship of the church six days out of seven, or limiting our fellowship with the church to one hour per week renders any meaningful supervision nearly impossible.
Finally, consider our common worship to which Christ through the Consistory calls us at the appointed times, and in which the congregation expresses its unity of faith and confession. The frequency may have been established by tradition, but the factuality is established by the Head of the Church. When a consistory, representing Christ, calls the congregation together for worship, such a call is extended to the whole congregation, not only to those who feel like it. Except for the incapacitated, any member who ignores that call to worship creates a vacancy in the congregation and diminishes its spiritual soundness. Absent members don’t build churches. Yet many members seem to be unconcerned about the unwholesome affects of their absence. Although they may attend worship services elsewhere, their place within their own congregation remains vacant.
And then, there are the so-called “weekenders,” who, for the sake of recreation resort every weekend (when school is out, or when they are not snowbound) to a place remote enough to be out of sight, reach, and touch of their own congregation.
Thirdly, there are those who, after they relocate elsewhere (perhaps another suburb, city, or state), leave their membership where it is. This puts them beyond the supervision of their home church and unapproachable by the church at their new location. This, too, causes a break in the Body of Christ.
These are only some examples of the injury inflicted upon the body by absenteeism. Anyone inclined to minimize that injury, whether it be inflicted deliberately or in ignorance, ought to ponder this point again.
Worship
It is the communal act of worship which requires our attention at this point. And then the question forces itself upon us: what is worship?
Worship is the activity by which we enter into communion and fellowship with our God, to thank and praise Him in adoration for what He is to us, namely our Creator, Provider, Redeemer, King, etc. In and through that fellowship we learn to know ourselves to be forgiven sinners, redeemed to serve God with our whole lives. In the beauty of holiness, cleansed and set apart, in unity of spirit as a congregation, we worship our God.
When God created the universe, He did it not for our sake, but for Himself, to enter into meaningful fellowship with that creation and to delight Himself in it. The epitome of that fellowship and delight was attained with the creation of man, and this was symbolized in the rest instituted as the seventh day. The fellowship symbolized by the rest spoken of in Psalm 95 was denied God’s people because of disobedience, according to Hebrews 4:6. It was restored in principle by the redemptive work of Christ. That restoration of fellows hip progresses with the completion of the work of redemption, so that at Christ’s return we shall be forever with the Lord—that is, in perfect fellowship. That will be the final rest remaining for the people of God. In the present dispensation, however, this rest is entered in the form of t he fellowship of God with His people when they assemble for worship. Such fellowship is not experienced in solitary inactivity. Only in the assembly of the congregation worshipping in unity of heart, mind, and spirit is the fellowship God seeks with His people realized. Therefore, we are admonished not to neglect meeting together, as is the habit of some (Heb. 10:25).
Considering this nature of worship we can readily detect the basic parts of such worship. Just as in any fellowship, so here too, dialogue, verbal communication is essential. Thus when the minister begins with the invocation, he does so in behalf of, and with the people. With the invocation the assembly of the congregation is duly constituted as being called by the consistory to gather for worship. To the congregation thus gathered God comes with His salutation (greeting) by the mouth and uplifted hand(s) of the minister. The people come to God with psalms, hymns of praise and adoration. To God’s declaration of His will and prescription for faithful covenantal living and fellowship, the people respond with expressions of penitence, their need of forgiveness, and of the joy such forgiveness brings. The prayers of the congregation expressed verbally by the minister ought to contain elements of adoration, confession, thanksgiving and supplication (or intercession).
Centrality of the Preaching of God’s Word
God comes to the congregation in and through the Word preached. It is because of God’s self-revelation through the preaching of His Word that the pulpit has attained preeminence in our worship service. Woe to the church which converts the pulpit into a platform or a stage for the promulgation of opinions or for the performing arts. Because of the nature of the sermon as properly bringing God’s Word, every consistory, yes, every congregation, must zealously guard and maintain the centrality of the pulpit and its proper proclamation.
Sacraments Are Secondary
Placing the sacramental furniture in a position flanking the pulpit is preferable to placing that of either sacrament in front of it. The promises contained in the Word of God proclaimed are confirmed by the signs and seals of the sacraments. Because of their confirmational nature, the administration of the sacraments must not take precedence over the sermon.
God’s Call to Preach
At this juncture let’s consider the minister delivering the sermon. He bears the title of “Minister of the Word (and Sacraments)” because of the special office he holds by divine ordination. Through the sermon God comes to the congregation with His words of promise, encouragement, consolation, exhortation, etc. What an awesome responsibility, yet what an exalted calling! The congregation assembles in a mood of expectancy to hear what the Spirit has to say to the church to move it to faith and obedience. Therefore, it is necessary that the minister of the Word ascend the pulpit well prepared to bring the Word of the Lord in an expository, textually thematic, instructive manner. The sermon has to be understandable, informative, and challenging the people to go forth into life with a deeper conviction and renewed resolve to greater obedience in a strengthened faith. Although a sermon may be deficient in style without being a failure, if it fails to explain God’s Word, to proclaim God’s will for our lives, and to show us Christ as Mediator of a new and better covenant it is a failure altogether. It is expository, proclaimational, Christocentric preaching that the congregation expects. And if the sermon fails to provide that soon the attendance to the service of the Word will wane. The waning church attendance which we witness today should not be blamed only on spiritual apathy of the congregation. Much of it may have been caused by the failure of the pulpit to inspire and challenge the people to faith and obedience. When the sheep, looking to the shepherd to be fed, are consistently disappointed by not being fed, they will wander and look elsewhere.
The introduction of new liturgy and litany will not supply the need of the congregation to hear God’s Word proclaimed. Neither are the needs met by special music (be it vocal or instrumental), nor by dances, no matter how graceful they might be. If these are introduced in effort to capture the attention of the audience and to enlarge the diminishing number of worshippers, they are really a denial of the central role God assigned to His Word.
Since in the worship service God enters into fellowship with His people in a special way , we must enter that fellowship with reverence and awe, for our God is holy! And we need to enter it with clear minds and hearts, setting aside everyday encumbrances. To have such clear minds we must have adequate rest the previous night. Moreover, when we go to worship (entering into fellow ship with God, to which Christ has called us), are we going only to get something, a spiritual blessing, an emotional uplift or a psychiatric stabilizer? Or are we going to give of ourselves in song, prayers, and gifts? Are we there to pay the solemn vows we uttered in distress? Proper worship demands self-examination and introspection as to our motive for our church-going.
Although Christian entertainment by choral or instrumental music or other wholesome programs has a legitimate place in our Christian culture, it should not take place at the worship service, much less displace the preaching of the gospel in it. When we keep the pulpit in its proper central place, our problems of church attendance will be resolved.
This article should not be construed as criticism of any particular congregation or individual. It is prompted by observing broad trends that are appearing in many churches and arouse my grave concern. I hope that calling attention to them will arouse others also to greater awareness of them and to take corrective measures.
Note: Mr. Hans Kloosterman lives in Grand Rapids, Michigan.