Protestant Worship: Traditions In Transition Summary

When reading Protestant Worship: Traditions in Transition written by James F. White, I was reminded of the great deal of history that has lead Protestantism to where it is currently standing. This division of the Body of Christ is in possession of tumultuous roots and branches, but she still stands to be the Hands and Feet of Christ. Within this book there was history that I knew very well, along with ideologies within separate denominations that I didn't necessarily agree with. Regardless of the details of the Body of Christ, we have all grown from one particular movement which has changed the direction of Christianity irrevocably.

One aspect about the Methodist Denomination that I was unaware of was the significant contribution “to the ecumenical

Christianity [which] has been in the form of hymnody.” (Pg. 157) It is written that Charles Wesley, the younger brother John Wesley, wrote around six thousand hymns, which essentially poetry that is including “theological treatises versified” (Pg. 157) Specifically, Charles Wesley helped contribute to the 166 hymns pertaining to the Lord Suppers, which are known as “the greatest treasures in English of eucharistic piety.” (Pg. 157)
The talent that Charles Wesley possessed with not put to waste; Charles Wesley not only developed hymns to assist the more educated crowd, but he was also very active in writing hymns to assist those who were new to the faith. One great composted with the Methodist denomination is their dedication to the least, the lost, and the last, which is highly admirable. What I was unaware of was the assistance of the theologically sound hymns to help “Methodism adapt [to] help facilitate worship by the unchurched people of the frontier, who, first of all, had to be brought to Christianity itself.” (Pg. 160) These songs are vital to delivering the message of Christ to people who normally wouldn't not of heard the message of Christ, and made His story appealing.
According to White, a large amount of the families on the frontier were “largely illiterate”, so the reliability of the hymns helped them to connect to God. More than that, they were not bound by the legality of listening to someone talk at them, rather the people of the frontier were invited to participate in worship in a way that allowed them to express their emotions by “shouting… about what the preacher was saying or engaging in physical movements such as the altar call, at which covers were summoned to come forward to be welcome at the communion rail.” (Pg. 160)
I believe that it is vital for the Church to meet people within their communities where they are at. When Jesus came to evangelize, He did not force His beliefs abruptly on people, rather He related with them, and shared His message in a way that was relatable and understandable to His congregation. Before reading Protestant Worship: Traditions in Transitions, I assumed that Charles Wesley wrote his hymns as a beautiful response along with praise to the Lord, not necessarily as a tool for mission work.
If it was not for the Spirit leading Charles to write hymns that were theologically based, yet have a tune that allowed people to free express what the Holy Spirit was doing within them, then these particular people may have never had the opportunity to experience this change within them. Because worship on the frontier was seen as “black and white” (Pg. 164), the need for “simplistic” songs, which had understandable “wording, theology” were highly needed to help express the “heartfelt yearning of new converts.” (Pg. 164)
I believe that the adaption to what is needed by culture to make worship relevant is still prevalent within worship. White wrote about the introduction of instruments within worship within the mid 1900’s, and how this adaptation allowed the hearts of “hard hearted sinner” to be melted. (Pg. 165) Unfortunately, at times worship can be sees as a “means to an end” (Pg. 165), but when the Church remains relevant, desiring to unify humanity with the Holy, the unchurched can be welcoming into the Household of Faith.
As the progression of time and theology occurred, Methodists utilized worship to help promote “peace and social justice” (Pg. 165). It was during this time of reconciliation that “Methodists were in that forefront of uniting worship with social action” (Pg. 166). This adaptation helped the members of this congregation to help make worship relatable and relevant in the lives of those participating in this corporate act of honoring God.
One aspect about the Pentecostal tradition that I was unaware of was the strong connection between the founding of Pentecostalism and Methodism. James White wrote that “we consider Pentecostals slightly farther to the right on the scheme of Protestant worship than the Quakers on the grounds that Pentecostals have preserved such elements of late-medieval worship as outward and visible sacraments, much use of music, role for ordination clergy, and scripture lesson and sermons.” (Pg. 193) This is in regard to the fact that “many Pentecostal churches derive from Holiness churches, which in turn stemmed from nineteenth-century Methodism.” (Pg. 193)
I think that this is important because there are fundamental differences between the two denominations.

There is a main theological difference in relations to speaking in tongues. It is stated that “Pentecostals distinguished themselves from other Holiness churches by the insistence that speaking in tongues is the requisite evidence of reception of the Holy Spirit.” (Pg. 195) Not only that, but according to James White “within a short time, a great number of Pentecostal churches evolved, developing their own worship practices but with many common features.” (Pg. 196)

So, from what I have read, it is vital for Pentecostal believers to receive the gift of tongues as proof that they have the Holy Spirit within them. I feel that this theology is very hurtful to the Kingdom of God, because Pentecostals can also state that they are based off the Holiness movement. More than that, I believe that denominations become quizzical when they pick and choose how they are wanting to interpret and live out the Scriptures.

The development of Methodist is leaning more and more progressive, while Pentecostalism is remaining more conservative, and the confusion can show itself when the Pentecostalism is the child of

Methodism.
I believe the most important aspect of the Methodist movement is their duality of services. According to James White, it is Methodist desire to have typically two separate services during the week one held on Sunday Morning, and one during the week.
I do not believe that it is the service alone which makes this habit remarkable, but rather the inclusion of others. White wrote “ the weekly pattern included both Sunday and midweek services. Sunday morning services were somewhat more formal than the evening services, which was likely to place emphasis on altar prayers in which worshippers knelt at the communion rails.” (Pg. 162)
It is suggested in the Disciplines that “more scripture reading in the morning which allowed for more time for altar prayers and singing in the evening.” (Pg. 162) Because of this structure, the people who desired to attend the mid-week service were more times than not more devout Christians, who were open to participating in the deeper lessons, testimonies, and singing that were offered at this event.
It was written that because of the rapid growth of the Methodist movement, “the discipline of the class meeting tended to disappear, although the worship function of these session was transferred to the midway prayer service. Often led by laity, individual continued to share their hoys and sorrows as they prayed with and for one another.” (Pg; 161) The structured tome to come together as the Body of Christ is vital for promoting a healthy relationship with the Lord.
I believe that a midweek service where congregants can come and worship in a less structured manner is essential in encouraging congregants to first maintain a healthy relationship with the Lord, and also with one another. Unfortunately, the current structure of church service on a Sunday morning, and then simply investing in ones own Spiritual life the remainder of the week is not working. This is highly evident by the decent of Christianity within evangelical.
If the Body of Christ was to invest in one anothers’ personal and spiritual lives, as modeled through the life of Christ, there subsequently would be far more personal accountability and more relationships happening with the Body of Christ. James White wrote about new converts of the faith, how they were utilized to help further the faith by “helping to continue reveals or advance some good cause: distribution of tracts, Bible circulation, Sunday school, Missions, Abolition, Woman's Rights, and Temperance.” (Pg.161). I believe these good works would not of been possible if the congregation was acting independently. It is the purpose of the Body of God to help build one another up in the faith, as shown by James White.