Biblical Basis for Multiple Church Services
The concept of multiple church services, while not explicitly detailed in a single biblical command, finds its basis in several theological principles and scriptural examples related to worship, community, and the diverse expressions of faith. The Old Testament provides instances of regular, structured worship that involved various offerings and feasts, suggesting a pattern of dedicated times for communal religious activity [1]. For example, Nehemiah 10:33 outlines provisions for "the continual meal offering, and for the continual burnt offering, for the Sabbaths, for the new moons, for the set feasts, and for the holy things," indicating a recurring schedule of services and observances [1].
In the New Testament, the early Christian community continued to gather for worship and instruction. The Apostle Paul, in 1 Corinthians 12:5, notes that "There are various kinds of service, and the same Lord," which can be understood as an affirmation of diverse ministries and expressions within the unified body of Christ [2]. This verse, in conjunction with other passages, suggests that the church, as the "body of Christ" [3], is composed of "many members" [10] who contribute to its overall function and glory [7]. The purpose of these gatherings and the gifts given to believers is "to equip God’s people to do his work" and "build up the church" [8].
Theological traditions have interpreted these biblical foundations in various ways. Thomas Aquinas, a prominent scholastic theologian, discussed the "multiplicity of Orders" within the Church, noting that it was introduced "to show forth the wisdom of God, which is reflected in the orderly distinction of things both natural and spiritual" [4]. While Aquinas was primarily addressing the distinction of ecclesiastical offices, his reasoning about the divine wisdom in multiplicity can be extended to the varied forms and times of worship. He also posited that "charity is not diminished if its effect is divided among many, in fact rather is it increased" [5], which could support the idea that multiple services, by extending the reach of communal worship, do not diminish its spiritual value but rather amplify it.
Protestant traditions also emphasize the importance of public services for both worship and instruction. Charles Hodge, in his Systematic Theology, states that "The public services of the sanctuary are designed for worship and instruction," encompassing prayer, singing, reading the Word of God, and preaching [6]. Hodge argues for a balanced proportion of these elements, noting that some churches might prioritize worship over instruction or vice versa [6]. The practice of public prayer and assembly is seen as following the example of biblical figures and even Christ himself, who "often retired for the purpose of prayer, and not unfrequently spent whole nights in that exercise" [9]. Hodge suggests that if Christ, "the spotless soul of Jesus," needed such seasons of converse with God, then his followers should not neglect "this important means of grace" [9]. This perspective supports the idea of regular, dedicated times for communal worship, which can naturally lead to multiple services to accommodate the needs and schedules of a larger congregation.
The concept of the church as a unified body with many members, as articulated by John Gill on Romans 12:5 and 1 Corinthians 12:20, further supports the idea of multiple services [7, 10]. Gill explains that while the church universal is one body, it can be distinguished into "several congregational churches, and distinct communities" [7]. Each community, though consisting of diverse persons, makes up "but one church, of which Christ is the head" [10]. This understanding allows for the practical necessity of multiple gatherings to serve the "many members" of the body while maintaining their unity in Christ.
Historically, the development of multiple services can be seen as a practical response to the growth of congregations and the desire to provide opportunities for worship and instruction to all members. The Jewish tradition, for instance, valued the involvement of a "multitude of people" in service to God, as seen in the requirement for multiple priests to perform certain Temple rituals, based on the principle that "In the multitude of people is the King’s glory" (Proverbs 14:28) [12]. This principle, while applied to priestly service, reflects a broader cultural and religious value placed on widespread participation in religious observances.
The Anglican tradition, as reflected in the Thirty-Nine Articles of Religion, outlines various forms of worship and prayer, including "Collects," "Confession," "Eucharist," and "Carol Services," indicating a rich liturgical life that would naturally involve multiple gatherings [11]. The variety of services mentioned suggests an accommodation for different seasons, purposes, and perhaps even times, to engage the faithful in diverse expressions of worship.
Sources
- Nehemiah “for the show bread, and for the continual meal offering, and for the continual burnt offering, for the Sabbaths, for the new moons, for the set feasts, and for the holy things, and for the sin offerings to make atonement for Israel, and for all the work of the house of our God. -- Nehemiah 10:33”
- 1 Corinthians “There are various kinds of service, and the same Lord. -- 1 Corinthians 12:5”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Church, The — Belongs to God -- 1Ti 3:15. The body of Christ -- Eph 1:23; Col 1:24. Christ, the foundation-stone of -- 1Co 3:11; Eph 2:20; 1Pe 2:4,5. Christ, the head of -- Eph 1:22; 5:23. Loved by Christ -- Song 7:10; Eph 5:25. Purchased by the blood of Christ -- Ac 20:28; Eph 5:25; Heb 9:12. Sanctified and cleansed by Christ -- 1Co 6:11; Eph 5:26,27. Subject to Christ -- Ro 7:4; Eph 5:24. The object of the grace of God -- Isa 27:3; 2Co 8:1. Displays the wisdom of God -- Eph 3:10. Shows forth the praises of God -- Isa 60:6. God defends -- Ps 89:18; Isa 4:5; 49:25; M”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Distinction of Orders, of Their Acts, and the Imprinting of the Character, Art. 1: Article: Whether we ought to distinguish several Orders? I answer that, Multiplicity of Orders was introduced into the Church for three reasons. First to show forth the wisdom of God, which is reflected in the orderly distinction of things both natural and spiritual. This is signified in the statement of 3 Kgs. 10:4,[5] that "when the queen of Saba saw . . . the order of" Solomon's "servants . . . she had no longer any spirit in her," for she was breat”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Suffrages for the Dead, Art. 13: Article: Whether suffrages offered for several are of as much value to each one as if they had been offered for each in particular? I answer that, If the value of suffrages be considered according as it is derived from the virtue of charity uniting the members of the Church together, suffrages offered for several persons avail each one as much as if they were offered for one alone, because charity is not diminished if its effect be divided among many, in fact rather is it increased; and in like manner”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 73: a custom when the grounds on which it was introduced no longer exist; or to make a church ordinance the substitute for a divine institution. 707 Public Prayer. The public services of the sanctuary are designed for worship and instruction. The former includes prayer and singing; the latter, the reading the word of God and preaching. These elements should be preserved in due proportion. In some churches instruction is made entirely subordinate to worship; twice the time being devoted to the latter that is allotted to the former. This seems ”
- Romans (Baptist/Reformed) “John Gill on Romans 12:5: So we being many are one body in Christ,.... This is the application of the above simile. The chosen of God, the redeemed of Christ, and those that are justified by his righteousness, and sanctified by his Spirit; though they are but few in comparison of the men of the world, but considered in themselves are many, and yet make up but one body, the church, of which Christ is the head: and though this general assembly; or church universal, may be distinguished into several congregational churches, and distinct communities, yet each community, consisting of divers person”
- Ephesians (Protestant academic) “Tyndale House on Ephesians 4:12: 4:12 God’s gifts are given so that believers will build up the church (see 1 Cor 12:7; cp. 1 Pet 2:5). • to equip God’s people to do his work: All believers are called to active Christian service.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 73: vi. 6 .) The Bible presents to us the example of the people of God, and of our blessed Lord himself, as a rule of conduct on this subject. We read that Christ often retired for the purpose of prayer, and not unfrequently spent whole nights in that exercise. If the spotless soul of Jesus needed these seasons of converse with God, none of his followers should venture to neglect this important means of grace. Let each day, at least, begin and end with God. Social prayer includes family prayer, and prayer in the assemblies of the people for s”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 12:20: But now are they many members,.... Of different make and shape, in different parts and places, and of different use and service: yet but one body; all are united together, and make up one complete body, and which without each of them would not be perfect: so there are many members in the body of Christ, the church; some are teachers, others are hearers; some give, and others receive; but all make up but one church, of which Christ is the head; nor can anyone of them be spared; was anyone wanting, even the meanest, there would be a deficiency, and the church ”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Absolutions: Absolutions Absolutions Acclamation Acclamations Additional Prayers for use at Christmastide Affirmation of Faith An Outline for a Christingle Service An Outline for a Crib Service Before a Bible Reading Bidding Prayers and Introductions Blessings and Ending Blessings and Endings Blessings Blessings of the Crib Carol Services in the Christmas Season Christingle Services and Crib Services Collects Confession Eucharist of Christmas Night or Morning Extended Preface Gospel Acclamation Gospel Acclamation Greeting/Introduction/Acclamat”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Menachot 62a.6: The Gemara adds: And this teaches us that we require three priests to perform this service: One to bring the parts from the slaughtering area, one to wave them, and a third to burn them upon the altar. The reason why all three acts cannot be performed by a single priest is because it is written: “In the multitude of people is the King’s glory” (Proverbs 14:28). If a larger number of priests are involved in the Temple service, this represents greater glory for God. Therefore, it is preferable for the service to be carried out by three priests rather than one.”