However much, therefore, worship and prayer may vary in linguistic and behavioural forms, as they inevitably and rightly do when they are expressed in the habits of different societies, peoples, cultures and ages, they nevertheless have embedded in them an invariant element which derives from the normative pattern of the incarnate love of God in Jesus Christ. Insofar as worship and prayer are through, with and in Christ, they are not primarily forms of man’s self-expression or self-fulfilment or self-transcendence in this or that human situation or cultural context, but primarily forms of Christ’s vicarious worship and prayer offered on behalf of all mankind in all ages. However, precisely because our worship and prayer are finally shaped and structured by the invariant pattern of Christ’s mediatorial office, they are also open to change in variant human situations and societies, cultures, languages and ages, even with respect to differing aesthetic tastes and popular appeal, if only because these variant forms of worship and prayer are relativised by the invariant form of worship and prayer in Christ which they are intended to serve. Hence when worship and prayer are objectively grounded in Christ in this way, we are free to use and adapt transient forms of language and culture in our worship of God, without being imprisoned in time-conditioned patterns, or swept along by constantly changing fashions, and without letting worship and prayer dissolve away into merely cultural and secular forms of man’s self-expression and self-fulfilment.
—T. F. Torrance, “The Mind of Christ in Worship: The Problem of Apollinarianism in the Liturgy,” in Theology in Reconciliation, 213.