Scott Bushey
Puritanboard Commissioner
Why can't worship be emotional???
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Originally posted by Scott Bushey
Why can't worship be emotional???
Originally posted by fredtgreco
Originally posted by Scott Bushey
Why can't worship be emotional???
Good question Scott.
Worship should be emotional. It should also involve the intellect. It should also involve the will. Emotions are NOT bad. It is the improper expression of emotions, just as the improper expressions of the intellect and will that are to be avoided.
John 4:
23But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father is seeking such to worship Him. 24God is Spirit, and those who worship Him must worship in spirit and truth."
What do you mean when you say, God is a Spirit?
By a spirit I mean, God is an immaterial substance, of a pure, subtile, unmixed essence, not compounded of body and soul, without all extension of parts. The body is a dreggish thing. The more spiritual God's essence, the more noble and excellent it is. The spirits are the more refined part of the wine.
Wherein does God differ from other spirits?
[1] The angels are spirits. We must distinguish spirits. The angels are created, God is a Spirit uncreated. The angels are finite, and capable of being annihilated; the same power which made them is able to reduce them to their first nothing; but God is an infinite Spirit. The angels are confined spirits, they cannot be duobus locis simul, but are confined to a place; but God is an immense Spirit, and in all places at once. The angels, though spirits, are but ministering spirits (Heb. 1:14). Though they are spirits, they are servants. God is a super-excellent Spirit, the Father of spirits (Heb. 12:9).
[2] The soul is a spirit. 'The spirit shall return to God that gave it' (Ecc. 12:7).
How does God, being a Spirit, differ from the soul?
Servetus and Osiander thought, that the soul being infused, conveyed into man the very spirit and substance of God. This is an absurd opinion, for the essence of God is incommunicable.
When it is said the soul is a spirit, it means that God has made it intelligible, and stamped upon it his likeness, not his essence.
But is it not said, that we are made partakers of the divine nature?
By divine nature there, is meant divine qualities (2 Pet. 1:4). We are made partakers of the divine nature, not by identity or union with the divine essence, but by a transformation into the divine likeness. Thus you see how God differs from other spirits, angels and souls of men. He is a Spirit of transcendent excellence, the 'Father of spirits.'
<snip>
What is it to be spiritual?
To be refined and sublimated, to have the heart still in heaven, to be thinking of God and glory, and to be carried up in a fiery chariot of love to God. 'Whom have I in heaven but thee' (Ps. 73:25)? Which Beza paraphrases thus, Apage terra, utinam tecunt in calo essem! 'Begone earth! Oh that I were in heaven with thee!' A Christian, who is taken off from these earthly things, as the spirits are taken off from the lees, has a noble spiritual soul, and most resembles him who is a Spirit.
Use four: It shows that the worship which God requires of us, and is most acceptable to him, is spiritual worship. 'They which worship him, must worship him in spirit and in truth' (John 4:24). Though God will have the service of our bodies, our eyes and hands lifted up, to testify to others that reverence we have of his glory and majesty, yet he will have the worship of the soul chiefly. 'Glorify God in your body, and in your spirit' (1 Cor. 6:20). Spirit-worship God prizes, because it comes near to his own nature, which is a Spirit.
What is it to worship God in spirit?
(1) To worship him without ceremonies. The ceremonies of the law, which God himself ordained, are now abrogated, and out of date. Christ the substance being come, the shadows fly away; and therefore the apostle calls the legal ceremonies carnal rites (Heb. 9:10). If we may not use those Jewish ceremonies which God once appointed, then not those which he never appointed.
(2) To worship God in spirit, is to worship him with faith in the blood of the Messiah (Heb. 10:19). To worship him with the utmost zeal and intenseness of soul. 'Our twelve tribes instantly serving God day and night' (Acts 26:7), with intenseness of spirit; not only constantly, but instantly. This is to worship God in spirit. The more spiritual any service is, the nearer it comes to God, who is a Spirit, and the more excellent it is; the spiritual part of duty is the fat of the sacrifice: it is the soul and quintessence of religion. The richest cordials are made of spirits, and the best duties are such as are of a spiritual nature. God is a Spirit, and will be worshipped in spirit; it is not pomp of worship, but purity, which God accepts. Repentance is not in the outward severities used to the body, as penance, fasting, and chastising the body, but it consists in the sacrifice of a broken heart. Thanksgiving does not stand in church-music, the melody of an organ, but rather in making melody in the heart to the Lord (Eph. 5:19). Prayer is not the tuning the voice into a heartless confession, or telling over a few beads, but it consists in sighs and groans (Rom. 8:26). When the fire of fervency is put to the incense of prayer, then it ascends as a sweet odour. The true holy water is not that which the pope sprinkles, but is distilled from the penitent eye. Spirit-worship best pleases that God who is a Spirit. 'The Father seeketh such to worship him' (John 4:23); to show the great acceptance of such, and how God is delighted with spiritual worship. This is the savoury meat that God loves. How few mind this! They give him more dregs than spirits; they think it enough to bring their duties, but not their hearts; which makes God disclaim the very services he himself appointed (Is. 1:12; Ezek. 33:31). Let us then give God spirit-worship, which best suits his nature. A sovereign elixir full of virtue may be given in a few drops; so a little prayer, if it be with the heart and spirit, may have much virtue and efficacy in it. The publican made but a short prayer, 'God be merciful to me a sinner' (Luke 18:13), but it was full of life and spirit; it came from the heart, therefore it was accepted.
Use five: Let us pray to God, that as he is a Spirit, so he will give us of his Spirit. The essence of God is incommunicable; but not the motions, the presence and influences of his Spirit. When the sun shines in a room, not the body of the sun is there, but the light, heat, and influence of the sun. God has made a promise of his Spirit. 'I will put my Spirit within you' (Ezek. 36:27). Turn promises into prayers. 'O Lord, thou who art a Spirit, give me of thy Spirit; I, flesh, beg thy Spirit, thy enlightening, sanctifying, quickening, Spirit.' Melanchthon prayed, 'Lord, inflame my soul with thy Holy Spirit.' How needful is his Spirit! We cannot do any duty without it, in a lively manner. When this wind blows upon our sails, we move swiftly towards heaven. Let us pray, therefore, that God would give us of the residue of his Spirit that we may move more vigorously in the sphere of religion (Mal. 2:15).
Use six: As God is a Spirit, so the rewards that he gives are spiritual. As the chief blessings he gives us in this life are spiritual blessings (Eph. 1:3), not gold and silver; as he gives Christ, his love; he fills us with grace; so the main rewards he gives us after this life are spiritual, 'a crown of glory that fadeth not away' (1 Pet. 5:4). Earthly crowns fade, but the believer's crown being spiritual is immortal, a never-fading crown. 'It is impossible,' says Joseph Scaliger, 'for that which is spiritual to be subject to change or corruption.' This may comfort a Christian in all his labours and sufferings; he lays out himself for God, and has little or no reward here; but remember, God, who is a Spirit, will give spiritual rewards, a sight of his face in heaven, white robes, a weight of glory. Be not then weary of God's service; think of the spiritual reward, a crown of glory which fadeth not away.
Originally posted by Scott Bushey
Why can't worship be emotional???
Originally posted by Jeff_Bartel
Originally posted by Scott Bushey
Why can't worship be emotional???
Again, if you mean by that "emotions stem from true worship" I am ok with that. If you mean that your emotions ARE true worship, I DO have a problem with that.
Originally posted by Jeff_Bartel
Originally posted by fredtgreco
Originally posted by Scott Bushey
Why can't worship be emotional???
Good question Scott.
Worship should be emotional. It should also involve the intellect. It should also involve the will. Emotions are NOT bad. It is the improper expression of emotions, just as the improper expressions of the intellect and will that are to be avoided.
I don't know that anyone is saying emotions are bad although I think all would admit they CAN be.
The point I am making is, is that we are never commanded to worship WITH our emotions. They may be a RESULT of our worship, but not a PART. Our worship must be in spirit and in truth, the same way God is Spirit.
God clearly does not have emotions (see WCF Chapter II, Section1), yet God seeks those to worship him according to his nature (spirtual).
Again, I see emotions as a result of worship, not a part. God's truth should be highly valued and precious to each one of us. This will cause a reaction.
Originally posted by Jeff_Bartel
1 Corinthians 1:17 For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect.
1 Corinthians 2:1 And I, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the testimony of God.
If emotions are a commanded part of worship, why didn't Paul do everything he could to stir them up? It seems to me that we should play music real soft, dim the lights, and let the good times roll if this is the case.
Jonathan Edwards understood the above verses and chose to use a more of a monotone (one could say emotionless ) voice out of a fear that his inflection might produce bad fruit and false profession. He understood that it is the word of God understood was what was important. In fact when people began to get emotional and cry out, he rebuked them as the story goes.
It may be good to come up with a definition of emtions to make sure we're not talking past each other.
Originally posted by WrittenFromUtopia
I'll ignore the ad hominem and simply explain. Jeff pretty much had it correct.
Worship comes from a regenerated heart. It is done in Spirit and Truth. True worship is Spiritual in *origin* and *nature* ... HOWEVER, True Worship, which comes from our Spiritual heart CAN and often DOES lead to an emotional response in some way.
All I'm saying is that worship does not ORIGINATE from emotions. If it does, it is nothing more than psychological manipulation. I get emotional listening to any music the same way I could get listening to a song about Jesus. The difference between true worship and just being manipulated emotionally/psychologically is how your worship originates; that is, does it come from a spiritual heart and desire or does it come from emotional manipulation through music, words, and environment/circumstances.
If we can't worship without certain circumstances and everything being "just right" in order to spur our emotions first, then we are not worshipping from the heart and we are not worshipping in Spirit and Truth; we're just being psychologically manipulated cry babies.
Of course singing from God's Word makes me emotional at times, but I don't feel like I'm worshipping *only when* I get emotional; rather, it is the result of a heart already expressing joy and loving obedience to the Lord in True Worship.
Right Heart -> Spirit and Truth -> Worship -> Sometimes an emotional response
*NOT*
Things that make you emotional -> Worship
You're talking about emotionalism or a certain type of emotional reaction. Paul did do everything he could to stir up emotions in his readers - he urged them to love, to have compassion to one another, to hate sin, etc.
Originally posted by fredtgreco
This is incorrect. The Biblical view is that we worship God with our whole selves, mind, emotion and will. You are simply not presenting what the Bible presents, but rather (I suppose) an (understandable) reaction to the vast majority of modern "worship". Rather the Bible speaks of worshipping in fear, in joy, rejoicing, etc. These are all emotions.
Originally posted by fredtgreco
God clearly does have emotions. He loves. He hates. He rejoices. The passage in WCF 2.1 "without passions" does not refer to emotions. It is a reference to changability.
Originally posted by fredtgreco
Emotions are a part of our being. It does not good to deny them, or to say that they are a "product" of what we do. The mind is primary - that I will grant. Because the emotions can go very astray when not reined in by the mind. But emotions are not bad.
Originally posted by Jeff_Bartel
5. Please differentiate between "emotions" and "emotionalism." I see "emotionalism" as "one who is emotional." According to many here, it seems like this should be considered a good thing.
Originally posted by biblelighthouse
Or, to put it another way:
is not at odds with
[Edited on 6-7-2005 by biblelighthouse]
Originally posted by Jeff_Bartel
Originally posted by fredtgreco
This is incorrect. The Biblical view is that we worship God with our whole selves, mind, emotion and will. You are simply not presenting what the Bible presents, but rather (I suppose) an (understandable) reaction to the vast majority of modern "worship". Rather the Bible speaks of worshipping in fear, in joy, rejoicing, etc. These are all emotions.
Originally posted by fredtgreco
God clearly does have emotions. He loves. He hates. He rejoices. The passage in WCF 2.1 "without passions" does not refer to emotions. It is a reference to changability.
Originally posted by fredtgreco
Emotions are a part of our being. It does not good to deny them, or to say that they are a "product" of what we do. The mind is primary - that I will grant. Because the emotions can go very astray when not reined in by the mind. But emotions are not bad.
1. I believe that joy, fear etc. etc. are commanded by God.
2. Emotions (and worship for that matter) have not been defined.
3. Are emotions different from feelings? Does God have feelings?
4. Nobody has EVER stated that all emotions are bad. I don't know why this keeps coming up. Everyone admits that emotions can be good, and can be bad.
5. Please differentiate between "emotions" and "emotionalism." I see "emotionalism" as "one who is emotional." According to many here, it seems like this should be considered a good thing.
Originally posted by fredtgreco
God clearly does have emotions. He loves. He hates. He rejoices. The passage in WCF 2.1 "without passions" does not refer to emotions. It is a reference to changability.
In the same manner must we explain the several passions that are ascribed to God,"“such as anger, fury, jealousy, revenge, bowels of mercy, &c. "Passion produces a vehemence of action; so when there is, in the providences of God, such a vehemence as, according to the manner of men, would import a passion, then that passion is ascribed to God. When he punishes men for sin, he is said to be angry; when he does that by severe and redoubled strokes, he is said to be full of fury and revenge; when he punishes for idolatry, or any dishonour done to himself, he is said to be jealous; when he changes the course of his proceedings, he is said to repent; when his dispensations of providence are very gentle, and his judgments come slowly from him, he is said to have bowels. And thus all the varieties of providence come to be expressed by all that variety of passions which, among men, might give occasion to such a variety of proceeding."
When the Scriptures, in condescension to our weakness, express the fact that God hears by saying that he has an ear, or that he exerts power by attributing to him a hand, they evidently speak metaphorically, because in the case of men spiritual faculties are exercised through bodily organs. And when they speak of his repenting, of his being grieved, or jealous, they use metaphorical language also, teaching us that he acts toward us as a man would when agitated by such passions. Such metaphors are characteristic rather of the Old than of the New Testament, and occur for the most part in highly rhetorical passages of the poetical and prophetical books.
When love is predicated of God, we do not mean that he is possessed of it as if a passion or affection. In us it is such; but if considered in that sense, it should be ascribed to that Deity, it would be utterly subversive of the simplicity, perfection, and independency of His being. Love, therefore, when attributed to Him, signifies His eternal benevolence, i.e. his everlasting will, purpose, and determination to deliver, bless, and save his people.
Jerome Zanchius, The Doctrine of Absolute Predestination (quoted in The Two Wills of God, p. 35.)
"Anthropopathisms" deal with the psychological aspect of God which convey the various ideas which men may have concerning the "pathos" of God, or emotions seen in the Bible.
The Two Wills of God, p. 36
The expression [do not grieve the Holy spirit]is not to be taken properly and literally, as if the Holy Spirit of God was capable of vexation or sorrow. The divine nature is not subject to human passions. God's condescension is not to rob him of his glory.
William Jay, Morning Exercises, For Every Day in the Year (on Ephesians 4:30...quoted in the Two Wills of God, p. 36)
Jealousy is an affection or passion of the mind, by which we are stirred up and provoked against whatsoever hinders the enjoyment of that, which we love and desire. The cause and origin of it is love; and the effect of it is revenge. Now God, to deter the Israelites from idolatry, sets forth himself as a Strong and Jealous God, that they might be assured not to excape punishment: for he is strong, and therefore can inflict it; and he is jealous, and therefore will inflict it, if they shall dare to abuse and injure that love which he hath placed on them. This jealousy is not to be ascribed unto God, as if there were properly any such weak and disturbing passion in him; but only by way of accommodation and similitude, speaking after the manner of men: so then there is not idem affectus, but idem effectus; not 'the same inward affection,' but 'the same outward effect.' Adnd so likewise it is to be understood, when God is said to be angry, to be grieved, to repent, &c., that is, his actions towards us are like the actions of one that is angry, or grieved, or repents: although the infinite serenity of the Divine Essence is not liable to be discomposed or ruffled, by the tempests of any such like passions, as are incident to us as mutable creatures.
Ezekiel Hopkins (quoted in the Two Wills of God, p. 37)
Do you really believe the Creator to be God? By all means, is your reply. How then do you suppose that in God there is anything human, and not that all is divine? It is palpably absurd of you to be placing human characteristics in God...and clothing God in the likeness of man. Discriminate between the natures, and assign to them their respective senses...
Tertullian (quoted in the Two Wills of God, p. 37)
It is a serious mistake to impute any kind of thoughts to God that are cast in the same mold as human passions"”as if God possessed a temper subject to involuntary oscillation.
Our Confession says, that God hath neither parts nor passions. That He has something analagous to what are called in man active principles, is manifest, for He wills and acts; therefore He must feel. But these active principles must not be conceived of as emotions, in the sense of ebbing and flowing accesses of feeling. In other words, they lack that agitation and rush, that change from cold to hot, and hot to cold, which constitute the characteristics of passion in us. They are, in God, an ineffable, fixed, peaceful, unchangeable calm, although the springs of volition. That such principles may be, although incomprehensible to us, we may learn from this fact: That in the wisest and most sanctified creatures, the active principles have least of passion and agitation, and yet they by no means become inefficacious as springs of action"”e.g., moral indignation in the holy and wise parent or ruler. That the above conception of the calm immutability of God´s active principles is necessary, appears from the following: The agitations of literal passions are incompatible with His blessedness. The objects of those feelings are as fully present to the Divine Mind at one time as another; so that there is nothing to cause ebb or flow. And that ebb would constitute a change in Him. When, therefore, the Scriptures speak of God as becoming wroth, as repenting, as indulging His fury against His adversaries, in connection with some particular event occurring in time, we must understand them anthropopathically. What is meant is, that the outward manifestations of His active principles were as though these feelings then arose.
Robert Lewis Dabney, Systematic Theology, Chapter 12, Immutability.
We may be reminded that the Confession declares God to be "without passions." So the theologians tell us that we must ascribe to him no "passive powers;" for then he would not be immutable. He acts on everything; but is acted on by none. He is the source, but not the recipient of effects. This is indisputable. But we should not so overstrain the truth as to reject two other truths. One is, that while God has no passions, while he has no mere susceptibilities such that his creature can cause an effect upon it irrespective to God's own will and freedom, yet he has active principles. These are not passions, in the sense of fluctuations or agitations, but none the less are they affections of his will, actively distinguished from the cognitions in his intelligence. They are true optative functions of the divine Spirit. However anthropopathic may be the statements made concerning God's repentings, wrath, pity, pleasure, love, jealousy, hatred, in the Scriptures, we should do violence to them if we denied that he here meant to ascribe to himself active affections in some mode suitable to his nature. And it is impossible for us to suppose an agent without active principles, as well as cognitive, as we could not believe that the compass could move the ship without any motive power. The other truth is, that objective beings and events are the real occasions, though not efficient causes, of the action both of the divine affections and will. Are not many divines so much afraid of ascribing to God any "passive powers," or any phase of dependence on the creature, that they hesitate even to admit that scriptural fact? But why should they recoil from the simple statements of his Word on this point, unless they were confused or misled by the old sensualistic view, which regarded the objective impression as somehow the efficient, instead of the mere occasion, of the following activities of the percipient soul: "God is angry with the wicked every day" (Ps. 7:11); "But the thing that David had done displeased the Lord" [(2 Sam. 11:27);] "My delight is in her" (Is. 62:4); "In these things I delight, saith the Lord" (Jer. 9:24). Is all this so anthropopathic as not even to mean that God's active principles here have an objective? Why not let the Scriptures mean what they so plainly strive to declare? But some seem so afraid of recognizing in God any susceptibility of a passive nature, that they virtually set Scripture aside, and paint a God whose whole activities of intelligence and will are so exclusively from himself that even the relation of objective occasion to him is made unreal, and no other is allowed than a species of coincidence or pre-established harmony. They are chary of conceding (what the Bible seems so plainly to say) that God is angry because men sin; and would go no farther than to admit that somehow he is angry when men sin, yet, because absolutely independent, angry only of himself.
Robert Lewis Dabney, God's Indiscriminate Proposals of Mercy, As Related to His Power, Wisdom, and Sincerity