Editing Church service (section)

==History==
{{see also|Early Christianity}}
[[File:Early-Christians-Worship-in-the-Catacombs-of-Saint-Calixtus.jpg|thumb|Depiction of early Christian worship in the [[Catacomb of Callixtus]]]]
The worship service is a practice of Christian life that has its origins in [[Jewish worship]].<ref>BBC, [http://www.bbc.co.uk/religion/religions/christianity/ritesrituals/worship.shtml Christian worship], bbc.co.uk, UK, June 23, 2009</ref> [[Jesus Christ]] and [[Paul of Tarsus]] taught a new form of worship of God.<ref>Harry Klassens, "The Reformed Tradition in the Netherlands". In [[Geoffrey Wainwright]] & Karen B. Westerfield Tucker (eds.), ''[[The Oxford History of Christian Worship]]'', New York: [[Oxford University Press]], 2006, p. 465</ref> As recorded in the [[gospel]]s, [[Jesus]] met together with his disciples to share teachings, discuss topics,<ref>Amy-Jill Levine, Dale C. Allison Jr., John Dominic Crossan, ''The Historical Jesus in Context'', Princeton University Press, USA, 2009, p. 2</ref> pray, and sing hymns.<ref>Mark 14.26, Matthew 26.30; see John J. Pilch, "A Cultural Handbook to the Bible", Wm. B. Eerdmans Publishing, USA, 2012, p. 263</ref> The holding of church services pertains to the observance of the [[Lord's Day]] in Christianity.<ref name="CURC2010"/>

The [[Bible]] has a precedent for a pattern of morning and evening worship that has given rise to Sunday morning and Sunday evening services of worship held in the churches of many Christian denominations today, a "structure to help families sanctify the Lord's Day."<ref name="CURC2010"/> In {{Bibleverse|Numbers|28:1–10|KJV}} and {{Bibleverse|Exodus|29:38–39|KJV}}, "God commanded the daily offerings in the tabernacle to be made once in the morning and then again at twilight".<ref name="CURC2010"/> In [[Psalm 92]], which is a prayer concerning the observance of the Sabbath, the author writes that "It is good to give thanks to the Lord, to sing praises to your name, O Most High; to declare your steadfast love in the morning, and your faithfulness by night" (cf.  Psalm 134:1).<ref>{{Bibleverse|Psalm|134:1}}</ref><ref name="CURC2010"/> Church father [[Eusebius of Caesarea]] thus declared: "For it is surely no small sign of God's power that throughout the whole world in the churches of God at the morning rising of the sun and at the evening hours, hymns, praises, and truly divine delights are offered to God. God's delights are indeed the hymns sent up everywhere on earth in his Church at the times of morning and evening."<ref name="CURC2010">{{cite web |title=Why an Evening Worship Service? |url=http://www.christurc.org/blog/2010/12/08/why-an-evening-worship-service |publisher=Christ United Reformed Church |access-date=6 October 2020 |language=en |date=8 December 2010}}</ref>

The first miracle of the [[Apostles in the New Testament|Apostles]], the healing of the crippled man on the [[Temple in Jerusalem|temple]] steps, occurred because [[Saint Peter|Peter]] and [[John the Apostle|John]] went to the Temple to pray (Acts 3:1). Since the Apostles were [[Jewish Christians|originally Jews]], the concept of [[fixed prayer times]], as well as services therefore which differed from weekday to [[Biblical Sabbath|Sabbath]] to holy day, were familiar to them. [[Pliny the Younger]] (63 – {{c.|113}}), who was not a Christian himself, mentions not only [[fixed prayer times]] by believers, but also specific services—other than the [[Eucharist]]—assigned to those times: "They met on a stated day before it was light, and addressed a form of prayer to Christ, as to a divinity{{nbsp}}[...] after which it was their custom to separate, and then reassemble, to eat in common a harmless meal."<ref>Pliny the Younger, ''Epistulae'', Book X, [http://www.gutenberg.org/catalog/world/readfile?pageno=117&fk_files=2025 Letter xcvii].</ref>

The real evolution of the Christian service in the [[Christianity in the 1st century|first century]] is shrouded in mystery. By the [[Christianity in the 2nd century|second]] and [[Christianity in the 3rd century|third centuries]], such [[Church Fathers]] as [[Clement of Alexandria]], [[Origen]], and [[Tertullian]] wrote of formalised, regular services: the practice of [[Matins|Morning]] and [[Vespers|Evening]] Prayer, and prayers at the third hour of the day ([[terce]]), the sixth hour of the day ([[sext]]), and the ninth hour of the day ([[none (liturgy)|none]]). The concept of major hours of prayer corresponding to the first and last hour of the day likely correspond to Jewish practices; that Sunday services (corresponding to the [[Sabbath in Christianity]]) are more complex and longer (involving twice as many services if one counts the [[Eucharist]] and the afternoon service) also likely have root in Jewish practices. Similarly, the liturgical year from [[Christmas]] via [[Easter]] to [[Pentecost]] covers roughly five months, the other seven having no major services linked to the work of Christ. Though worship services had their origins in Jewish services, it is unlikely that Jewish services were copied or deliberately substituted (see [[Supersessionism]]).

===Contemporary church services===
[[File:Dream City Church worship2.jpg|upright=1.2|thumb|right|A [[Pentecostal]] worship service at [[Dream City Church]], affiliated with the [[Assemblies of God USA]], in 2007, in [[Phoenix, Arizona|Phoenix]], United States]]
[[File: Auto de Páscoa - IgrejaDaCidade (crop).jpg|thumb|right|upright=1.2|Worship service at [[City Church (Brazil)|City Church]], affiliated to the [[Brazilian Baptist Convention]], in [[São José dos Campos]], [[Brazil]], 2017]]
[[Contemporary worship]] services have their origins in the [[Jesus Movement]] of the 1960s.<ref>Don Cusic, ''Encyclopedia of Contemporary Christian Music: Pop, Rock, and Worship: Pop, Rock, and Worship'', ABC-CLIO, USA, 2009, p. 79</ref> In the 1980s and 1990s, [[contemporary Christian music]], comprising a variety of musical styles, such as [[Christian rock]] and [[Christian hip-hop]] was adopted by evangelical churches.<ref name="Suzel Ana Reily 2016, p. 443">Suzel Ana Reily, Jonathan M. Dueck, ''The Oxford Handbook of Music and World Christianities'', Oxford University Press, USA, 2016, p. 443</ref><ref name="Mathew Guest 2007, p. 42">Mathew Guest, ''Evangelical Identity and Contemporary Culture: A Congregational Study in Innovation'', Wipf and Stock Publishers, USA, 2007, p. 42</ref><ref name="Don Cusic 2009, p. 85-86">Don Cusic, ''Encyclopedia of Contemporary Christian Music: Pop, Rock, and Worship: Pop, Rock, and Worship'', ABC-CLIO, USA, 2009, p. 85–86</ref> Over the years, the [[organ (music)|organ]]s have been replaced by [[piano]]s, [[electric guitar]]s and [[drum]]s.<ref>Monique M. Ingalls, ''Singing the Congregation: How Contemporary Worship Music Forms Evangelical Community'', Oxford University Press, USA, 2018, p. 7</ref><ref>William H. Brackney, ''Historical Dictionary of the Baptists'', Scarecrow Press, USA, 2009, p. 403</ref> These contemporary worship services feature a [[sermon]] based on the [[Bible]]. Worship service in [[Evangelicalism|Evangelical]] churches is seen as an act of God's worship.<ref>Gerald R. McDermott, ''The Oxford Handbook of Evangelical Theology'', Oxford University Press, UK, 2013, p. 311</ref><ref>Roger E. Olson, ''The Westminster Handbook to Evangelical Theology'', Westminster John Knox Press, UK, 2004, p. 284</ref> It is usually run by a Christian [[pastor]]. It usually contains two main parts, the [[praise]] and the [[sermon]], with periodically the [[Eucharist|Lord's Supper]].<ref>Bruce E. Shields, David Alan Butzu, ''Generations of Praise: The History of Worship'', College Press, USA, 2006, p. 307–308</ref>
<ref>Robert Dusek, ''Facing the Music'', Xulon Press, USA, 2008, p. 65</ref><ref>Gaspard Dhellemmes, 
[https://www.lejdd.fr/JDD-Paris/Spectaculaire-poussee-des-evangeliques-en-Ile-de-France-736370 Spectaculaire poussée des évangéliques en Île-de-France], lejdd.fr, France, June 7, 2015</ref><ref>Michael Lee, [https://www.christianitytoday.com/edstetzer/2017/march/diffusion-and-influence-of-contemporary-worship.html The Diffusion and Influence of Contemporary Worship], christianitytoday.com, USA, March 18, 2017</ref> During worship there is usually a [[nursery school|nursery]] for babies.<ref name="Greg Dickinson 2015, p. 144">Greg Dickinson, ''Suburban Dreams: Imagining and Building the Good Life'', University of Alabama Press, USA, 2015, p. 144</ref> Prior to the worship service, adults, children and young people receive an adapted education, [[Sunday school]], in a separate room.<ref name="Jeanne Halgren Kilde 2005, p. 159, 170">Jeanne Halgren Kilde, ''When Church Became Theatre: The Transformation of Evangelical Architecture and Worship in Nineteenth-century America'', Oxford University Press, USA, 2005, p. 159, 170, 188</ref> With the 1960s' [[charismatic movement]], a new conception of [[praise]] in worship, such as clapping and raising hands as a sign of worship, took place in many evangelical denominations.<ref>Robert H. Krapohl, Charles H. Lippy, ''The Evangelicals: A Historical, Thematic, and Biographical Guide'', Greenwood Publishing Group, USA, 1999, p. 171</ref> In the 1980s and 1990s, [[contemporary Christian music]], including a wide variety of musical styles, such as [[Christian Rock]] and [[Christian Hip hop]], appeared in the [[praise]].<ref name="Suzel Ana Reily 2016, p. 443"/><ref name="Mathew Guest 2007, p. 42"/><ref name="Don Cusic 2009, p. 85-86"/> Some churches have services with traditional [[Christian music]], others with [[contemporary Christian music]], and some offer both in separate services. <ref> Monique M. Ingalls, ''Singing the Congregation: How Contemporary Worship Music Forms Evangelical Community'', Oxford University Press, UK, 2018, p. 7</ref> In the 2000s and 2010s, digital technologies were integrated into worship services, such as the [[video projector]]s for broadcasting [[praise]] lyrics or video, on big screens.<ref>Christina L. Baade, James Andrew Deaville, ''Music and the Broadcast Experience: Performance, Production, and Audience'', Oxford University Press, USA, 2016, p. 300</ref><ref>AARON RANDLE, [https://www.kansascity.com/living/religion/article188544194.html Bucking a trend, these churches figured out how to bring millennials back to worship], kansascity.com, USA, December 10, 2017</ref> The use of social media such as [[YouTube]] and [[Facebook]] to retransmit live or delayed worship services, by Internet, has also spread.<ref>Mark Ward Sr., ''The Electronic Church in the Digital Age: Cultural Impacts of Evangelical Mass'', ABC-CLIO, USA, 2015, p. 78</ref> The [[Offering (Christianity)|offering]] via Internet has become a common practice in several churches.<ref name="christianpost.com">Michael Gryboski, [https://www.christianpost.com/news/millennial-majority-churches-detail-challenges-success-stories-in-growth-and-finances-224528/ Millennial-Majority Churches Detail Challenges, Success Stories in Growth and Finances], christianpost.com, USA, June 18, 2018</ref><ref name="businessghana.com">Ghana News Agency, [https://www.businessghana.com/site/news/general/141054/Asoriba-launches-church-management-software Asoriba launches church management software], businessghana.com, Ghana, February 3, 2017</ref> In some churches, a special moment is reserved for [[faith healing]] with [[laying on of hands]] during worship services.<ref>Cecil M. Robeck, Jr, Amos Yong, ''The Cambridge Companion to Pentecostalism'', Cambridge University Press, UK, 2014, p. 138</ref> Faith healing or divine healing is considered a legacy of [[Jesus]] acquired by his death and resurrection.<ref>Randall Herbert Balmer, ''Encyclopedia of Evangelicalism: Revised and expanded edition'', Baylor University Press, USA, 2004, p. 212</ref> The taking up of [[tithe]]s and [[Offering (Christianity)|offerings]] (gifts made beyond the tithe) is a normative part of the worship services.<ref>{{cite web |title=Are 'Offerings' Above and Beyond My Tithe? |url=https://www.stplc.org/our-life-together/2018/3/7/ask-pastor-dave-is-kyrie-eleison-greek-or-latin-sestr#:~:text=Historically%2C%20at%20least%20in%20our,or%20to%20other%20Christian%20ministries. |publisher=Saint Peter Lutheran Church |access-date=4 December 2022 |language=English |quote=Historically, at least in our country, tithing is the practice of giving 10% of one's income to one's church. Offerings are gifts given above and beyond the tithe, either to the church or to other Christian ministries.}}</ref> The main Christian feasts celebrated by the Evangelicals are [[Christmas]], [[Pentecost]], and [[Easter]] for all believers, among others depending on [[Christian denomination]]s (cf. [[evangelical feasts]]).<ref>William H. Brackney, ''Historical Dictionary of the Baptists'', Scarecrow Press, USA, 2009, p. 402</ref>
<ref>Daniel E. Albrecht, ''Rites in the Spirit: A Ritual Approach to Pentecostal/Charismatic Spirituality'', Sheffield Academic Press, UK, 1999, p. 124</ref><ref>Walter A. Elwell, ''Evangelical Dictionary of Theology'', Baker Academic, USA, 2001, p. 236–239</ref>

===Quaker meeting for worship===
{{main|Meeting for worship|Quakers#Worship}}
[[Quakers]] (the Religious Society of Friends), like other [[Nonconformist (Protestantism)|Nonconformist]] Protestant denominations, distinguish between a [[church (congregation)|church]], which is a body of people who believe in Christ, and a '[[meeting house]]' or '[[chapel]]', which is a building where the church meets.<ref>{{cite web|last1=Wakeling|first1=Christopher|title=Nonconformist Places of Worship: Introductions to Heritage Assets|url=https://historicengland.org.uk/images-books/publications/iha-nonconformist-places-of-worship/|publisher=[[Historic England]]|access-date=28 March 2017|date=August 2016|archive-url=https://web.archive.org/web/20170328195437/https://content.historicengland.org.uk/images-books/publications/iha-nonconformist-places-of-worship/heag139-nonconformist-places-of-worshipi-iha.pdf/|archive-date=28 March 2017|url-status=dead}}</ref><ref>{{cite book|last1=Jones|first1=Anthony|title=Welsh Chapels|access-date=28 March 2017|date=1996|publisher=National Museum Wales|isbn=9780750911627|url=https://books.google.com/books?id=k6zjuTAnuzcC|language=en}}</ref> Quakers have both unprogrammed and programmed meetings for worship. Unprogrammed worship is based on waiting in silence and inward listening to the Spirit, from which any participant may share a message. In unprogrammed meetings for worship, someone speaks when that person feels that God/Spirit/the universe has given them a message for others. Programmed worship includes many elements similar to Protestant services, such as a sermon and hymns. Many programmed meetings also include a time during the service for silent, expectant waiting and messages from the participants.