Introduction

 Scene One: Sunday morning, 11:00 a.m. The location is the sanctuary of '1st Traditional  Church', anywhere, USA. Well dressed people are entering and finding their seats in the long row of pews symmetrically placed on either side of the sanctuary. The congregation of saints stands for the Call to Worship, first Hymn and Invocation. The words 'You may be seated' are given by the Pastor as they sing another Hymn.

 Still seated, the Scripture text for the morning's message is read. The worshippers stand to sing another Hymn while the children are dismissed to Children's Church. The pastor prays for his message and all present take their seats to hear God's Word. The Pastor finishes with a prayer and the offering is taken.

 The congregation stands for the singing of the Doxology and closing Hymn. After the Benediction, the congregation is dismissed and leave through the now open doors at the rear of the sanctuary.

 Scene Two: Same Sunday, same time, only the location is different. We are now at the Worship Center of 'Contemporary Community Church', anywhere, USA. Casually dressed people enter and spend time fellowshipping with each other before taking their seat on cushioned chairs.

 The Worship Team enters and the music begins. People stand to join the singing with hands raised as shouts of praise are given to the Lord for His awesome power in the life of His Church. As you look around you can see eyes closed, heads lifted up and hands waving in the air in celebration of the King of Kings and Lord of Lords.

 A team of trained dancers enters the Worship Center. The meaning of the words being sung is enhanced by the dramatic movement of the choreographed dancers worshipping God in synchronized abandon.  The tenor of the music changes and the singing becomes more intimate, more passionate. People are now kneeling as they sing to God for the forgiveness of their sin. Heads are bowed, eyes shut, many are in tears, some are lying prostrate in the aisle in humility before their Lord.

 The Worship Leader closes in prayer and the people take their seats. The Pastor brings a message from God's Word and the people shout Amen, Hallelujah as the truth of God's Word rings true in their ears. After the message, the Worship Teams returns and the tenor of the singing once again changes to give opportunity for the worshippers to respond to the Word of God they had just heard.

 People are standing and swaying back and forth to the music, some are kneeling at their seat and still some are coming forward for prayer. Off to one side of the platform, one of the Pastors is holding anointing oil for those who need to feel the healing touch of God in their lives, and many are making their way to be anointed. The Benediction is given and the people are dismissed. As they leave, they are seen hugging one another and rejoicing that God has truly been in their midst this morning.

     Notice a difference between the two worship experiences? At '1st Traditional Baptist Church', there is little physical involvement by the congregation beyond standing, and sitting. In the 'Contemporary Community Church', congregational participation of standing and sitting is augmented by the free expression of physical gestures which are varied and heart felt.

     While each worship service is relatively the same and routine at '1st traditional Baptist Church', it is spontaneous and fresh at 'Contemporary Community Church'. And as long as the two services remain separate, there is little cause for care. The problem comes when someone(s) at '1st Traditional Church' begins to get physically expressive in their worship, to the disdain of others in the congregation. It is this difference, expressive physical gestures,  that has caused many local churches to split in the past few decades. And the same is still true today.

     This is a serious problem for the community that is the church. Why do expressive physical gestures in worship cause many conservatives to cry foul and divide the church? Is it the gestures themselves, only specific gestures or the accompanying emotions that cause many conservative Christians to resign themselves to sitting, and standing only in worship?

     Perhaps there are theological differences surrounding the gestures that are being argued?  Are culture, geographic location, age, comfort, education or socio-economic level contributing to the division in the church over the use of the body in worship? These are some of the questions I hope to address.

I. Definitions and Clarification of Terms
 Craig D. Erickson said concerning physical gestures: 'Human language consists of verbal and nonverbal modes of communication. One mode   appeals to hearing, the other to sight, smell and the tactile senses. Bodily gestures are
 fundamental to personal communication.' 1

     We can not worship without physical movement and gestures. At the very least, in worship we stand and sit and both are postures that require movement and are physical gestures used in Protestant corporate worship. Posture, physical gestures and symbolic actions are all ways to increase congregational participation in the worship experience. Before we go on , let's define some words that will be used throughout this class to describe the use of the body in Protestant corporate worship.
Question: What is 'posture' in reference to worship?

    Posture: Has to do with the position of the body during different aspects of the worship experience. Different postures are appropriate for different times in Protestant corporate worship. Typically they sit to listen, kneel to pray and stand to praise.

Question: What are 'gestures' in reference to worship?

    Gesture: In those cultures in the Middle and Far East, gestures are readily accepted and part of their lifestyles. Gestures in the West, especially in the United States are foreign and often uncomfortable for many in Protestant corporate worship. Gestures involve what we do while in a particular posture.

     Gestures are intended to be repetitive so that they constantly communicate the same meaning to those gathered for corporate worship. This should enhance their meaning and not lessen it. Gestures are given meaning by the group in which they are demonstrated, therefore they may have different meanings in different cultures. Some examples of physical gestures include: raising of hands, dance, head bowed for prayer and eyes raised to the heavens.

Question: What are 'symbolic actions' in reference to worship?

    Symbolic Actions: C. Weldon Gaddy speaking about symbolic actions in worship has said: 'The word symbol is derived from the Greek very symballo, meaning "to compare or   infer". The noun symballon means a sign by which one knows or infers something.    Symbolism in worship is the use of objects and actions which stand for some inner religious meaning.'2

     Symbolic actions translate our inner heart attitudes into outward physical realities. Gaddy believes that symbolic actions can help us keep focused on God in corporate worship. (Gaddy 1992)  All worship is symbolic in that we use language which represents truth we all recognize. Symbol is not limited to language but involved physical movement and gestures that are non verbal communication which engage our whole being in worship. Symbolic actions in Protestant corporate worship would include the Kiss of Peace, the Sign of the Cross, participation in the Lord's Supper, baptism and the Greeting.

    Summary
     Postures, physical gestures and symbolic actions should reflect the heart of the one expressing them. They should be outward expressions of an inward disposition or attitude toward God in worship. Like anything else within the church, these can be abused.

     But this ought not keep us from displaying appropriate use of the body within the corporate worship services in Protestant churches. Together, posture, physical gestures and symbolic actions can represent a physical expression of our faith and worship within the community of the church.

End Notes
1 Craig D. Erickson, Participating in Worship (louisville: Westminster/Knox Press, 1989),152
2 C. Weldon Gaddy, The Gift of Worship (Nashville: Broadman Press, 1992), 155