Scripture and Worship
What is the role of scripture in worship? If scripture is to be our sole infallible guide to Christian practice as well as theology, what does that mean for worship? Since I'm writing this to enter it into the first Carnival of the Reformation, it's probably worth linking to a good summary of the Reformation doctrine of Sola Scriptura. Wikipedia's entry should serve that purpose well. What I'm interested in establishing in this post is what bearing that doctrine has on worship, both private and communal. Some readers may consider some of my conclusions suprising, but I think they come right out of scripture. There are so many elements of contemporary worship that seem to me to use a non-scriptural basis and even undermine what scripture says about worship. Some of these are subjects of common complaints, but I think the ones I'm zeroing in on are not the most common complaints about the worship of our day. I do think they're some of the more serious ones. If we take scripture seriously, as the Reformation doctrine of Sola Scriptura requires, I think we'll need to change much of how we think about worship, including the role of scripture in worship, though how it will need to change will depend on our background and our current practices.
I've been covering pacifism, just war, suicide, euthanasia, cloning, abortion, and capital punishment in my classes, and I've been thinking a lot about the "playing God" argument that arises in all these issues. It also plays a major role in arguments against contraception, which Wink and I treated not too long ago. What exactly is this argument supposed to amount to? The one underlying feature to the different versions I can think of is that somehow God has given us certain responsibilities to do but has withheld from us certain things to do, and it's playing God to do the latter. But which things would those be, and why those things? The different realms God is said to have exclusive rights over have been anything involving when someone might die or come into being, any way to affect the characteristics of someone as they come into being, and other issues related to life and death. A helpful analogy, though, is to consider groups like the Amish who make this argument not just about life and death but about many ways in which we live our life. They apply it to certain kinds of technology, though I've never been able to find a consistent standard behind their choices of which kinds of technology to use and which not to use. Knitting needles and computers are equally human-developed technology. But those of a more moderate persuasion who will still give such an argument seem to me to limit it to these life and/or death issues and to using technology to modify something seen to be fundamental to God's prerogative in giving and taking life (and determining what form such life will take, which is why cloning and genetic engineering are part of this).
In the last Mark Tidbit, I looked at Jesus' anger at the leper's condition before he healed him (Mark 1:40-45). In this one, I want to look about Jesus' words to the leper after he healed him:
See that you say nothing to anyone, but go, show yourself to the priest and offer for your cleansing what Moses commanded, for a proof to them. (Mark 1:44, ESV)
Some readers puzzle about why Jesus didn't want him to talk to anyone. I'll just record my conclusion that he wasn't out there to spread his reputation or to get everyone to see who he was and what he was all about. The fact that he kept going around and speaking to large groups, healing, performing exorcism, etc. shows that he did have a concern for the people, but he didn't seem to be about doing those things for their own sake. He seems to me to have been picking up disciples throughout these towns through a filtering process while caring for people's needs as they came to him. His avoidance of crowds and quick efforst to move on show that the healings and even teachings of crowds didn't seem to be his main purpose but more for the sake of preaching a message for the purpose of gathering that those who responded to it as a large group of disciples. He knew that crowds gathering for purposes other than his main focus at the time would just have distracted from his real purpose. Many people in these crowds had different expectations for him from what he had in mind for this visit but would eventually be fulfilled after his death and in many cases only at his return. His purpose for now was to gather the followers who would form the basis of his new covenant people, and he by demonstrating how different and new what he was doing was, and in effect it's a demonstration of who he is. That required talking to the crowds and performing miracles, but the key focus was on distinguishing himself from anyone else as divine. I'll dwell on that theme in the next post or two. Most of his teaching in the rest of the book once this primary filtering process is over is teaching to the disciples who would form the basis of his gathered people.
I say all that only to set up what I think is a more interesting question. He wasn't about simple popularity but in fact wanted to avoid it, as shown in this case by his command to the guy not to tell anyone (which the guy studiously ignored, leading to large crowds searching for him, forcing Jesus to leave for another town). Yet he insists that the healed man, who has already been declared clean by Jesus, go to the priests for their examination. This was important enough that Jesus saw it as the one exception to his command not to tell anyone. Why?
Mark Tidbit 2: Jesus' Anger
Mark 1:40-45 tells of Jesus' healing of a man with a skin condition (scholars are all agreed now that the symptoms of what was traditionally translated as leprosy in the Torah is not what we now call leprosy but a general term for skin conditions). The man comes to him, begs on his knees, and tells Jesus that if he's willing, he can make him clean. There's a textual debate over what happens next. Most translations say that Jesus is filled with compassion and heals him. Most scholars favor the alternate textual reading that Jesus was angry and healed him, and I think they're right. I also think this reveals something about Jesus's character that's worth reflecting on for a little bit, something that reminds me of another powerful display of emotion on Jesus' part in the gospel of John.
Jeremy Pierce is a philosophy professor, Uber/Lyft driver, and father of five.