Participatory Preaching/Teaching
Today, many church gatherings follow a structured, staff-led format often called “worship services.”
While this method has its strengths, it raises an important question: does it reflect the practices of the
early church as described in the Bible? In Scripture, we see a different approach — gatherings where
believers actively participate and contribute. These participatory meetings appear to align more
closely with the biblical model.
This paper explores the scriptural foundation and historical context of participatory church meetings,
comparing them with the modern pulpit-centered culture. I began studying this topic in 2001 and
have since immersed myself in intensive research, drawing insights from modern studies, historical
texts, and contemporary writings. Through this work, I aim to share my findings and present a
thoughtful perspective on this important subject.
Scriptural Basis for Interactive Meetings
The New Testament portrays early Christian gatherings as highly interactive. The Apostle Paul
describes this in 1 Corinthians 14:26:
“When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue, or an
interpretation. All of these must be done for the strengthening of the church.”
Paul’s use of the word everyone highlights inclusiveness, where all believers participate actively. If
Scripture had instead said “only one,” it would better reflect today’s typical services, where participation is
limited to a few.
Further guidelines emphasize this interactive nature:
1 Corinthians 14:27–28: Regulates speaking in tongues, ensuring order in a participatory setting.
1 Corinthians 14:29–32: Provides rules for prophetic contributions, allowing multiple speakers.
Acts 20:7 and Hebrews 10:25: Describe gatherings that were focused on mutual encouragement and
teaching.
These examples suggest that early church meetings prioritized the strengthening of believers through
shared contributions rather than a one-sided presentation.
Challenges of the Worship Service Model
Modern church gatherings are often framed as “worship services,” typically led by professional
teams. This term, while practical, shifts the focus. Worship, as seen in the New Testament, is not
confined to corporate singing or ceremonial acts. Jesus explained to the Samaritan woman:
· “A time is coming when you will worship the Father neither on this mountain nor in Jerusalem… true
worshipers will worship the Father in spirit and truth” (John 4:21–24).
The Greek words for worship, proskuneo and latreia, provide further clarity:
Proskuneo refers to an inner attitude of reverence, awe, and humility before God.
Latreia involves practical obedience and service, expressing worship through daily actions.
By narrowing church meetings to “worship services,” other aspects of edification — such as
teaching, fellowship, and shared testimonies — are often overshadowed. This creates a spectator
mindset, where people expect polished programs, inspiring music, and emotional highs rather than
active participation.
Historical Context: From Homes to Basilicas
The early church primarily met in homes, as seen in the New Testament. For example, the church in
Rome gathered in the home of Priscilla and Aquila (Romans 16:3–5), while believers in Colossae met
in the house of Philemon (Philemon 1:2). These small, intimate settings allowed for open participation,
fostering community, mutual edification, and Spirit-led contributions. Paul highlights this dynamic in 1
Corinthians 14:26, encouraging every believer to bring hymns, teachings, or revelations for the
strengthening of the church.
However, the 4th century brought dramatic changes to Christian worship and gatherings, shifting
from this grassroots, participatory model to a more hierarchical and formalized structure.
The Shift to Imperial Religion
- Legalization and Institutionalization:
With Emperor Constantine’s Edict of Milan (AD 313), Christianity transitioned from a persecuted
movement to an accepted and favored religion. By AD 380, Emperor Theodosius declared
Christianity the official religion of the Roman Empire, intertwining it with state power. - Repurposing Pagan Temples:
Pagan temples were converted into Christian basilicas. Unlike homes, these formal structures
emphasized hierarchy and spectatorship. A central altar or pulpit became the focus, where
select clergy officiated, reducing the congregation to passive observers. - Adoption of Roman Rituals:
Roman religious practices — such as processions, incense, ornate vestments, and hierarchical
ceremonies — were incorporated into Christian worship. These changes emphasized formality
and reverence over the dynamic, participatory gatherings of the early church. - Clergy-Laity Divide:
As Christianity aligned with Roman political structures, the division between clergy and laity
became pronounced:
The clergy assumed the role of mediators of God’s truth, administering sacraments and
delivering sermons from elevated pulpits.
The laity became passive recipients, losing their active role in worship.
This model stifled the interactive nature of gatherings, replacing dialogue with monologue preaching.
Pulpit Culture and the Notion of Sacred Space
The pulpit culture that emerged emphasized physical and symbolic separation: - Elevated Clergy Roles: The raised platform or pulpit and the centrality of the altar physically
placed clergy above the congregation, symbolizing their spiritual authority. This reinforced the
idea that access to God was mediated by ordained leaders. - Sacramental Focus: The sacraments, especially the Eucharist, became the primary act of
worship, celebrated with heightened solemnity. Only the clergy were deemed qualified to
officiate, creating a culture where “holy matters” were inaccessible to ordinary believers. - Sacred Spaces:
Basilicas and their elaborate rituals cultivated the idea of the church building as a uniquely
holy place, contrasting with the early church’s understanding that worship could happen
wherever believers gathered (John 4:21–24).
Theological Implications of the Transition
These shifts profoundly altered the experience of worship: - Worship as Spectacle:
Worship evolved from being a shared, Spirit-led, participatory experience into an event to be
attended. The congregation became an audience, observing rather than contributing. The
Focus shifted toward performance and presentation, with elaborate rituals, ornate vestments,
and grand architecture, creating an atmosphere of showmanship rather than communal
edification. - Loss of Mutual Edification:
The participatory nature of early gatherings, where believers encouraged and built one
another up (Hebrews 10:24–25), was overshadowed by clergy-led rites. Interaction gave way
to monologue sermons and formal ceremonies, sidelining the contributions of ordinary
believers. This loss diluted the biblical model of worship as a body functioning together (1
Corinthians 12:12–27). - Suppression of Home Gatherings:
The centralization of worship in basilicas discouraged small, intimate home meetings, which
had fostered deep fellowship and shared growth. House churches were seen as informal and
less authoritative compared to the grandeur of basilicas, contributing to a hierarchy that
separated clergy from laity. - Shift Toward Showmanship:
Worship practices increasingly emphasized aesthetics, precision, and spectacle, moving
further from the functional, Spirit-led gatherings of the early church. The grandeur of formalized
worship often obscured its primary purpose: to glorify God and edify believers in unity and
simplicity.
This transformation set the stage for the “Dark Ages” of Christian interaction, where worship became
largely passive, and the laity’s role in spiritual growth diminished - The Stone-Campbell Movement, emerging in the early 19th century, was motivated by a desire to
restore the practices of the early church. Its leaders — Thomas and Alexander Campbell, and Barton
W. Stone — sought to purify Christian worship by eliminating denominational divisions and returning to
what they perceived as the simple, scriptural pattern of the New Testament church. However, the
worship pattern they promoted still retained a formal structure, particularly around preaching and
communion.
Stone-Campbell Movement Worship PatternPreaching-Centered Services
The worship pattern of the Stone-Campbell Movement was distinctly sermon-centered. The
central element of the service was the preaching of the Word, with a focus on biblical
exposition. The sermon, delivered by an ordained minister or preacher, was a key feature of
the service, and while it was rooted in Scripture, it did not encourage the level of
congregational participation that characterized early church gatherings. Instead, the
congregation largely acted as listeners. - Centrality of Communion
The Lord’s Supper (communion) was restored as a central practice in weekly worship, but it
was generally administered by the preacher or a designated leader, rather than being a
participatory, communal act. While the Campbell advocated for a return to this biblical
practice, it was still part of a formal service where the congregation observed, rather than
actively participated in, the rituals. - Structured Worship Format
Worship services in the Stone-Campbell Movement were more structured than the early
church’s gatherings. There were elements like singing and prayer, but the congregation’s role
was more passive in these aspects compared to the early church model, where members
were encouraged to contribute spontaneously. The worship was orderly and focused on key
doctrinal points, with little room for spontaneous interaction. - Lack of Full Congregational Participation
Despite its goal of restoring New Testament practices, the Stone-Campbell Movement did not
fully recover the participatory nature of early Christian worship, where all members had the
freedom to contribute to the service. Instead, a distinct division existed between the clergy
and the laity, with clergy taking the lead in the sermon, communion, and overall service
structure.
The Psychological Toll of Podium Culture on Preachers
When a preacher steps up to the podium, it’s not just about delivering a sermon — it’s about
navigating a complex psychological landscape. Podium culture can deeply affect a preacher’s
mental and emotional well-being, often leading to burnout, compassion fatigue, and various
psychological syndromes. The pressure of public speaking, combined with the performance aspect
of preaching, can trigger dopamine highs (linked to excitement and reward) but also high stress,
creating a challenging environment.
This can lead to issues like Imposter Syndrome, where preachers feel like frauds despite their success,
or the Hero Complex, where they feel they must save everyone. Perfectionism, Narcissistic
Vulnerability Syndrome and even Identity Disturbance Syndrome may emerge as they try to meet
unrealistic expectations. The emotional toll can also lead to Secondary Trauma (Vicarious Trauma) as
preachers absorb the pain of their congregation, and the Messiah Syndrome can push them to burn
out, believing they must be everything to everyone.
One major effect of podium culture is the heightened sense of authority and control. Preachers wield
significant influence over their congregation, which can boost their confidence but also bring
pressure to maintain control. This pressure can lead to performance anxiety or an overwhelming
sense of responsibility. Emotional manipulation also comes into play — preachers might feel guilty or
even manipulative as they use their influence.
Social isolation is another downside. The boundaries set by their role can leave preachers feeling
disconnected, leading to emotional depletion and burnout. Positive feedback from the
congregation can give an ego boost, but it can also create dependence on external validation,
which may fuel narcissistic traits or feelings of inadequacy, leading to Imposter Syndrome.
In contrast, Jesus engaged with people in a relational, participatory way, using parables and stories
to guide them through their spiritual journeys. His approach fostered dialogue, understanding, and
shared experiences, rather than a one-sided performance. Jesus’ method of pastoral care was
deeply relational — He met people where they were, listened to their stories, and invited them into a
conversation about their faith. This is the model of care we are called to in pastoral roles: engaging
directly with people, walking alongside them, and creating space for mutual growth and support.
Such an approach requires critical thinking and an analytical mindset to engage vibrantly, fostering
meaningful connections that promote deeper spiritual understanding and growth, unlike a podium
culture, where preachers often follow a set pattern of preaching, distancing themselves from direct
interaction with the congregation. This can lead to a scenario where people forget about the
sermon the moment they step out of church, and certainly within a few days, because the
Experience lacks the personal, transformative connection that Jesus modeled.
Historical Examples of Burnout in Religious Figures
Throughout history, many religious leaders have struggled with the emotional toll of leadership:
· Martin Luther battled emotional and psychological strain, particularly after posting his 95
Theses. His writings reflect deep feelings of inadequacy, exhaustion, and
isolation.
· John Wesley and early Methodists often preached tirelessly, even to the point of collapse,
driven by an overwhelming sense of duty to save souls.
· Rev. Dr. Howard Thurman, a theologian, faced the emotional burden of leadership, leading
to periods of burnout and introspection. These figures illustrate how the
emotional weight of pastoral care, combined with podium culture, can lead to
a crisis of identity and purpose.
Restoring the Participatory Spirit
The participatory ethos of the early church has resurfaced throughout history in movements like the
Anabaptists during the Reformation, the Quakers in the 17th century, and modern house church
gatherings. These efforts prioritize simplicity, interaction, and the active involvement of all believers in
worship, emphasizing that the church is not a building but a community united in Christ. Key
principles of participatory worship include: - Encouragement: Believers are called to exhort and build one another up (Hebrews 10:225).
- Teaching and Learning: Contributions from multiple individuals allow for diverse insights and mutual
edification (1 Corinthians 14:29–31). - Prayer and Fellowship: Corporate prayer and the breaking of bread remain central to fostering unity
and spiritual growth (Acts 2:42).
Insights from Modern Research
Recent studies on group dynamics and learning environments affirm the effectiveness of
participatory approaches: - Engagement Promotes Growth:
Research in organizational and educational psychology shows that active participation fosters
learning and retention. In a church context, allowing individuals to contribute their
experiences and insights creates a richer and more memorable spiritual experience. This aligns
with Paul’s vision of a church where everyone contributes for mutual strengthening (1
Corinthians 14:26). - Small Groups Build Stronger Connections:
Studies, such as those by sociologist Robert Putnam in Bowling Alone, emphasize the power of
small groups in fostering community and trust. Smaller gatherings allow for meaningful
relationships, echoing the New Testament model of house churches (Romans 16:5; Philemon
1:2). Small groups also make it easier for believers to share openly, pray for one another, and
grow in faith together. - Empowerment Increases Engagement:
Leadership expert Simon Sinek highlights that people are more committed when they feel
valued and empowered. In the church, this means creating opportunities for all members to
use their spiritual gifts. When believers actively serve and contribute, they experience a
deeper sense of purpose and connection to the church body (Romans 12:6–8). - Participatory Worship Deepens Faith:
Research from theologians like Robert Webber (in Ancient-Future Faith) suggests that
participatory worship — where believers engage in dialogue, shared prayers, and testimonies
— nurtures a more vibrant and personal relationship with God. This contrasts with passive
attendance, which can sometimes lead to disengagement and spiritual stagnation.
Practical Steps for Implementation
To restore the participatory model, churches can take intentional steps that combine biblical
Principles with modern insights: - Encourage Shared Contributions:
Dedicate portions of meetings to open sharing, allowing believers to offer hymns, testimonies,
or teachings, as described in 1 Corinthians 14:26.
Use small group discussions during larger gatherings to give everyone a voice. - Prioritize Small Group Gatherings:
Build a strong foundation of small groups where believers can connect deeply, study Scripture,
and pray together.
Ensure that leaders are facilitators, not just teachers, encouraging dialogue and shared
insights. - Train and Empower Leaders:
Equip leaders to identify and nurture spiritual gifts within the congregation, aligning
with Ephesians 4:11–12.
Encourage leaders to delegate responsibilities and create space for others to contribute. - Foster a Spirit of Humility and Unity:
Teach on the biblical concept of the church as a body, where all parts are equally
important (1 Corinthians 12:12–27).
Address any cultural or hierarchical barriers that discourage participation. - Leverage Technology
Technology offers powerful tools to enhance participatory gatherings, especially in today’s
interconnected world. By using digital platforms thoughtfully, churches can make meetings
more interactive and inclusive while aligning with biblical principles of community and
encouragement:
· Online Tools for Collaboration:
Platforms like Zoom, Microsoft Teams, or WhatsApp can facilitate collaborative Bible studies, prayer
chains, and shared discussions, especially for those unable to attend in person. These tools create
opportunities for believers to connect, share insights, and pray together, even when separated by
distance. Technology allows this gathering to transcend physical boundaries.
· Interactive Elements During Services:
Churches can incorporate features like live Q&A sessions or group reflections during or after sermons.
This encourages believers to ask questions, share interpretations, or apply the message practically in
their lives, fostering deeper engagement.
· Hybrid Meetings for Inclusivity:
Offer both in-person and online participation options to ensure that everyone, including the elderly,
those with disabilities, or individuals in remote areas, can contribute meaningfully to the gathering.
· Encourage Shared Digital Resources:
Use apps and platforms for collaborative note-taking, sharing testimonies, or creating shared playlists
of hymns and worship songs. These tools enable believers to prepare for and contribute to meetings
actively.
By integrating these technological strategies, churches can create a participatory atmosphere that is
engaging, inclusive, and aligned with the interactive model of the early church.
Benefits of Restoring the Model
Implementing a participatory model not only aligns with Scripture but also brings practical benefits:
· Deeper Discipleship: Believers grow as they actively engage with Scripture and one another.
· Stronger Community: Participation fosters trust, accountability, and a sense of belonging.
· Increased Retention: Active involvement keeps members connected to the church.
· Enhanced Worship: When believers contribute their gifts, worship becomes a dynamic expression of
the body of Christ.
Conclusion
Restoring a participatory model requires intentional effort, but it reflects the biblical vision for the
church as a living, active body. Modern research supports this approach, showing that shared
participation strengthens relationships, deepens engagement, and fosters spiritual growth. By
empowering every believer to contribute, the church can truly fulfill its mission to edify and build one
another up in love (Ephesians 4:16).
Participatory Worship Session Format - Opening Songs
4 Songs were selected and led by the choir to set the tone for worship. - Opening Reflection-
Led by any volunteer who has informed the coordinator in advance. The reflection may
include a personal testimony, a prayer, or a short reading related to the theme of the day. - Song Before Communion
A reflective song led by the choir to prepare hearts for communion. - Communion
Led by any volunteer who has informed the coordinator in advance. They may offer a brief
Scripture reading and prayer before the elements are shared. - Message Format
Scripture Sent in Advance: The congregation is encouraged to meditate on the selected
passage during the week. - Interactive Message:
The facilitator introduces the passage and presents open-ended questions or scenarios to
spark discussion.
Participants share insights, ask questions, or reflect on how the Scripture applies to their lives.
Everyone is given an assignment to complete during fellowship time, such as applying the
message in a practical way or sharing their reflections with others. - Closing Song
A joyful or reflective song led by the choir to conclude the service. - Closing Prayer
Offered by a volunteer or the facilitator, focusing on the takeaways from the session and the
week’s assignment.
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PARTICIPATORY TEACHING AND LEARNING by Malawi Institute of Education
Lecture by Dr. Jane Doe, Church History 101. Online course, University of Theology, 2020