Puritan Resources on Navigating Impurities in Worship

[Travis Fentiman]

We ought to love God’s worship, but what about when we face impurities in it? Questions abound: Ought one to abstain from every impurity, or may some be participated in? Must one separate from the whole service? (No)

This new webpage below goes indepth into these questions and many more, answering them from the Scriptures, Westminster and the puritans.

Some churches teach, “Sincerity cannot make unscriptural worship acceptable to God.” This is plainly contrary to the Word (1 Kings 8:18-19; 22:42-43; 2 Kings 12:2-3; 2 Chron. 15:15-18; Ps. 51:17; Rom. 14:1-8, etc.), Westminster and the puritans, as is demonstrated in the webpage’s section: ‘God May Graciously Accept Impure Worship’. A new article defends this from the account of Nadab, Abihu and Aaron in Lev. 10.

Other sections distinguish between impurities and literal idolatry, that impure worship ordinances may be valid, that we have necessary duties in worship though others sin, and that some impurities may be, and may need to be, personally performed. In addition, attending externally impure worship may be better than attending a church with externally purer worship, due to many circumstances and reasons.

Navigating impurities in worship can be complex, so I put together detailed principles from solid theologians on how to go about such. The page also gives guidance on what to do when impurities cannot be reformed.

A section to be read slowly and deeply is that all worship, even of glorified saints and angels, is impure before God’s uncreated being and infinite perfections, forever.

The webpage includes an Intro to the issues (with answers):

On Impurities in Worship​

Praise the Lord for so much light from our fathers on the subject, and may He lighten your path. “The entrance of thy words giveth light; it giveth understanding unto the simple.” Ps. 119:30

 

[Deleted member 14531]

Thank you for sharing such an interesting matter, which can be so controversial to some, yet not so for others. The question arises, as to how a fallible and imperfect being can define the concept of “purity” with accuracy, given that “the heart is deceitful above all things, and desperately wicked; who can know it?” (Jer. 17:9). Therefore, it is possible for I or for someone else to arrive at a conclusion which is based upon personal perceptions, denominational preference, and group bias, which resonate something in the deepest recess of our being – to such an extent that we feel a strong justification to advocate for something “better” or to withstand the “status quo.”

I wholeheartedly acknowledge that there are expressions of “worship” which certainly appear to be nothing more than psychological and sensationalist expressions of a sub-cultural “churchianity” which propagates allegiance to a formal and “structured” framework which lacks being rooted and established in Christ and applauds the institution rather than the “body” of Christ.

Yet, we present ourselves as we are, in the moment – perhaps even convinced that we are expressing our worship with purity, even though we are wanting. Thank God for His grace, and His omniscience, insofar as He sees the motives or each of us; and if we approach the throne of Grace with an attitude of heart that is consistent with “Blessed are the poor in spirit” and “Blessed are those who mourn”, then we shall be rightfully positioned in our imperfection before Him.

Personally, there are so many things that I see and experience which trouble me currently. Yet, I also understand that my own heart is truly deceitful – and I say this without being self-condemnatory. I am aware that it is so easy for me to perceive something that is quite superficial and lacking in substance – and, we all know that this kind of thing unfortunately exists; yet I also remind myself that I am not the judge of what is and is not acceptable. I certainly do have my own preferences, but I acknowledge the slippery slope where my own preferences can easily turn into prejudice, if I do not put my own perspectives through a Christ-like filter. There is such a juxtaposition between what is considered to be authentic and inauthentic; and it is also worth reminding ourselves of those natural and spiritual stages of development.

Therefore, as difficult as I find certain aspects of what is considered to be “worship” I also recognise that there is an opportunity for God’s light to shine and reveal more of the darkness within me. How paradoxical it is to mourn and to be poor in spirit. The “natural” being avoids it and the “spiritual” being embraces it – “wretched man that I am” (Rom. 7:24).

However, at what juncture is one compelled to remove him/herself? Is there legitimacy in undertaking such a course of action? We can see the problem with the “strange fire” offered in Lev. 10:1-3. We can see the problematic "worship” with Elijah and the prophets of Baal. Yet, we also know that “where the Spirit of the Lord is, there is liberty” (2 Cor. 3;17). Who, then, would determine that which is characterised by legitimate liberty in Christ, and that which is propelled by carnal licentiousness; and on what basis would such a determination be made?

It is interesting that in Eze. 28 and Isa. 14, Lucifer was the anointed cherub who sought self-deification, and how this can be manifest in egotistical self-projections which do not align with the humility of heart that would normally characterise the life and personhood of such an important leadership role. Yet, we ought not to be surprised at the “father of all lies” (Jn. 8:44), nor at the commonality of pride coming before the metaphorical fall. All the more reason that we all "take heed" (1 Cor. 10:12). When all is said and done, I guess that “man looks at the outward appearance, but God sees the heart” (1 Sam. 16:7).

 

[Travis Fentiman]

Thank you for sharing such an interesting matter, which can be so controversial to some, yet not so for others. The question arises, as to how a fallible and imperfect being can define the concept of “purity” with accuracy, given that “the heart is deceitful above all things, and desperately wicked; who can know it?” (Jer. 17:9). Therefore, it is possible for I or for someone else to arrive at a conclusion which is based upon personal perceptions, denominational preference, and group bias, which resonate something in the deepest recess of our being – to such an extent that we feel a strong justification to advocate for something “better” or to withstand the “status quo.”

I wholeheartedly acknowledge that there are expressions of “worship” which certainly appear to be nothing more than psychological and sensationalist expressions of a sub-cultural “churchianity” which propagates allegiance to a formal and “structured” framework which lacks being rooted and established in Christ and applauds the institution rather than the “body” of Christ.

Yet, we present ourselves as we are, in the moment – perhaps even convinced that we are expressing our worship with purity, even though we are wanting. Thank God for His grace, and His omniscience, insofar as He sees the motives or each of us; and if we approach the throne of Grace with an attitude of heart that is consistent with “Blessed are the poor in spirit” and “Blessed are those who mourn”, then we shall be rightfully positioned in our imperfection before Him.

Personally, there are so many things that I see and experience which trouble me currently. Yet, I also understand that my own heart is truly deceitful – and I say this without being self-condemnatory. I am aware that it is so easy for me to perceive something that is quite superficial and lacking in substance – and, we all know that this kind of thing unfortunately exists; yet I also remind myself that I am not the judge of what is and is not acceptable. I certainly do have my own preferences, but I acknowledge the slippery slope where my own preferences can easily turn into prejudice, if I do not put my own perspectives through a Christ-like filter. There is such a juxtaposition between what is considered to be authentic and inauthentic; and it is also worth reminding ourselves of those natural and spiritual stages of development.

Therefore, as difficult as I find certain aspects of what is considered to be “worship” I also recognise that there is an opportunity for God’s light to shine and reveal more of the darkness within me. How paradoxical it is to mourn and to be poor in spirit. The “natural” being avoids it and the “spiritual” being embraces it – “wretched man that I am” (Rom. 7:24).

However, at what juncture is one compelled to remove him/herself? Is there legitimacy in undertaking such a course of action? We can see the problem with the “strange fire” offered in Lev. 10:1-3. We can see the problematic "worship” with Elijah and the prophets of Baal. Yet, we also know that “where the Spirit of the Lord is, there is liberty” (2 Cor. 3;17). Who, then, would determine that which is characterised by legitimate liberty in Christ, and that which is propelled by carnal licentiousness; and on what basis would such a determination be made?

It is interesting that in Eze. 28 and Isa. 14, Lucifer was the anointed cherub who sought self-deification, and how this can be manifest in egotistical self-projections which do not align with the humility of heart that would normally characterise the life and personhood of such an important leadership role. Yet, we ought not to be surprised at the “father of all lies” (Jn. 8:44), nor at the commonality of pride coming before the metaphorical fall. All the more reason that we all "take heed" (1 Cor. 10:12). When all is said and done, I guess that “man looks at the outward appearance, but God sees the heart” (1 Sam. 16:7).

Hi David, thanks for your thoughts.

You pose the question throughout how one can define "purity" for worship. I suppose that is a real question you are looking for an answer to?

I agree there are subjective considerations, and aggravations, which you elaborate on. I am not sure if in your signature AoG means "Assembly of God"?

I kind of took it for granted in the PB context that pure worship would be defined as that which Scripture sets forth, namely by the Regulative Principle of Worship, that God objectively reveals in Scripture how we are to worship Him, such as by prayer, preaching, sacraments, etc. This is not to exclude other considerations, such as in spirit and in truth, natural worship by joying in God, praising Him, trusting, fearing Him, keeping his commandments, etc. Purity would then be defined as accurate faithfulness in worship in this way, which would include purity and righteousness of the soul, etc.

Impurities therein would be deviations therefrom, not limited to, but usually concerned about getting the ordinances of worship wrong, or partially wrong, in public worship, or in general doing religiously significant things in public worship not prescribed of the Lord in Scripture.

I don't know if that is helpful as to further explaining the context of the original post and the issues it raises. Thanks again for your very thoughtful response, which I appreciated reading.

 

[Deleted member 14531]

Hi David, thanks for your thoughts.

You pose the question throughout how one can define "purity" for worship. I suppose that is a real question you are looking for an answer to?

I agree there are subjective considerations, and aggravations, which you elaborate on. I am not sure if in your signature AoG means "Assembly of God"?

I kind of took it for granted in the PB context that pure worship would be defined as that which Scripture sets forth, namely by the Regulative Principle of Worship, that God objectively reveals in Scripture how we are to worship Him, such as by prayer, preaching, sacraments, etc. This is not to exclude other considerations, such as in spirit and in truth, natural worship by joying in God, praising Him, trusting, fearing Him, keeping his commandments, etc. Purity would then be defined as accurate faithfulness in worship in this way, which would include purity and righteousness of the soul, etc.

Impurities therein would be deviations therefrom, not limited to, but usually concerned about getting the ordinances of worship wrong, or partially wrong, in public worship, or in general doing religiously significant things in public worship not prescribed of the Lord in Scripture.

I don't know if that is helpful as to further explaining the context of the original post and the issues it raises. Thanks again for your very thoughtful response, which I appreciated reading.

Hello again Travis.

Thanks again for your posting. I guess that I can safely say that we are “on the same page” and that my earlier articulations are a mere expression of the same. I no longer seek to find the answer to “purity” around worship because I now try to simply “accept” (not necessarily “approve”) much of what we see in terms of “impurities” (and I do not exclude myself from such impurity either). I guess, in my newness to this site, I like to think out loud when I write, and have a passion which has undoubtedly been influenced by much witnessed ”religiosity” without genuine love, and the idolatry of “institutionalism” without heart, by those who unfortunately did not seem to possess what they professed. But, that is for another time and another context. Therefore, I take absolutely nothing for granted. I think that I will now edit my abbreviation “AoG” and write it out in full, so that others can clearly identify the denomination of which I am a current member, because you rightfully perceive that it is the Assemblies of God church. By the way, your “detailed principles from solid theologians…” is great.

Dave