God of all wisdom,
our hearts yearn for the warmth of Your love,
and our minds search for the light of Your Word.
Increase our longing for Christ our Savior,
and strengthen us to grow in love,
that at the dawn of His coming
we may rejoice in His presence
and welcome the light of His truth.
This we ask in the name of Jesus Christ
—Book of Common Prayer
O Father, Thou art enthroned to hear my prayers,
O Jesus, Thy hand is outstretched to take my petitions
O Holy Spirit, Thou art willing to help my infirmities, to show me my needs, to supply words, to pray within me, to strengthen me that I faint not in supplication.
—”The Trinity,” The Valley of Vision
We need to remind ourselves, over and over, that the focus of Sunday worship must be upon the living Christ among us. In truth, if Christ were bodily present and we could see him with more than our soul’s eyes, all our worship would become intentional. If Christ stood on our platforms, we would bend our knees without asking. If He stretched out His hands and we saw the wounds, our hearts would break; we would confess our sins and weep over our shortcomings. If we could hear His voice leading the hymns, we too would sing heartily; the words would take on meaning. The Bible reading would be lively; meaning would pierce to the marrow of our souls. If Christ walked our aisles, we would hasten to make amends with that brother or sister to whom we have not spoken. We would volunteer for service, the choir loft would be crowded. If we knew Christ would attend our church Sunday after Sunday, the front pews would fill fastest, believers would arrive early, offering plates would be laden with sacrificial but gladsome gifts, prayers would concentrate our attention.
Yet, the startling truth is that Christ is present, through His Holy Spirit, in our churches; it is we who must develop eyes to see Him.
—Karen Burton Mains, Introduction to the hymnal Sing Joyfully!, 5
Overemphasis of one person to the exclusion of the others is in fact a virtual denial of the true God. The Father without the Son and Spirit may be treated as a first cause but not as creator; the Son without the Father and Spirit leads to a Jesuology of one who does not lead us in salvation to the Father or give the Spirit. And the Spirit without the Father and the Son may emphasize our subjective experience or the variety of gifts but is loosed from his true context in the divine life.
—John Thompson, Modern Trinitarian Perspectives, 95
The content of public worship is of immense importance. Writing in a different context, P. T. Forsyth said, “The preacher is not there to astonish people with the unheard of, he is there to revive them in what they have long heard.” What is so for preaching—which is in itself an act of worship which is foundational to any public assembly for worship—is also true for the context in which preaching takes place. Every element of the public worship of the people of God must communicate the true content of the faith, which finds its focus on the person and work of Jesus the Messiah.
—Noel Due, Created for Worship, 235
Here lies the mystery, the wonder, the glory of the Gospel, that He who is God, the Creator of all things, and worthy of the worship and praises of all creation, should become man and as a man worship God, and as a man lead us in our worship of God, that we might become the sons of God we are meant to be.
—James B. Torrance, “The Place of Jesus Christ in Worship,” in Theological Foundations for Ministry, 351
Through the liturgy of the church, God comes to, speaks to, and joins with the worshiping community in Jesus Christ through the power the Spirit, and worshipers offer a response which is inspired by the Spirit and is united to the prayers and worship of Jesus Christ. In this way, a trinitarian theology of worship calls worshipers not to generate their own proclamation about God nor to muster up their own acclamation to God, but rather to receive the gift of the Word of God and to participate in the worship offered by Jesus Christ through the work of the Holy Spirit. This understanding of liturgy commends liturgical actions which acknowledge the mediation of Christ and the Holy Spirit, and reflect the joy, confidence, and gratitude that is a fitting response to gifts of divine grace.
—John D. Witvliet, The Doctrine of the Trinity and the Theology and Practice of Christian Worship in the Reformed Tradition (Ph.D. dissertation, University of Notre Dame, 1997), 297