The fuel of worship is a true vision of the greatness of God; the fire that makes the fuel burn white-hot is the quickening of the Holy Spirit; the furnace made alive and warm by the flame of truth is our renewed spirit; and resulting heat of our affections is powerful worship, pushing its way out in confessions, longings, acclamations, tears, songs, shouts, bowed heads, lifted hands and obedient lives.
—John Piper, Desiring God: Meditations of a Christian Hedonist, 82
The integrity of the Christian is grounded in the imputed righteousness of Christ mediated by the Holy Spirit. It is impossible by our own effort to come to worship to be shaped by the Holy One and at the same time to acquire the necessary holiness sufficient for worship that pleases God.
—Robbie F. Castleman, Robbie F. Story Shaped Worship: Following Patterns from the Bible and History, 122
There is no work of God in which the members of the Trinity are not jointly operative. This is true of creation, redemption and worship. It is by the perfecting causality of the Spirit that the Church’s worship offered in the Son reaches the Father. As a perfecter, the Spirit leads us to the Son, through whom our being and our act (worship) have free access to the Fatherly sanctuary in the same Godhead. Only Spirit-perfected worship is true worship. Not only the Spirit joined through the Son to the Father is the proper object, but also the causative agency of worship, the one who exalts the community in Christ to the heavenly throne of the Father. . . . Worship as such is a gift of grace: what God begins in us He shall complete. God is the alpha and the omega of worship.
—Ngien, Dennis. Gifted Response: The Triune God as the Causative Agency of our Responsive Worship, 32-33
John’s exile on the isle of Patmos was nevertheless transformed by his being “in the Spirit,” suggesting that the spiritual dimension in worship was infinitely more important than the physical surroundings.
—Donald Guthrie, “Aspects of Worship in the Book of Revelation,” Western Theology and Ministry in the Early Church
As Karl Barth says, the wrath of God, the “no” of God against our sin in Romans 1, is the “next-to-last word.” And the next-to-last word is for the sake of the last word, the “yes” of the gospel. Realignment comes first with the atoning work of Christ in Romans 3, the resulting new life in the Spirit in Romans 6-8, finding our place in God’s story in Romans 9-11, and the resulting new community in Romans 12-16.
—Don Williams, “A Charismatic Worship Response,” in Exploring the Worship Spectrum, 245
It is very tempting to conceive of a worship leader as the spiritual engine that drives the worship train, or the highly-charged sideline coach who needs to keep her team fired up.
This puts all the focus on our agency, a vision that doesn’t square with the New Testament. In the New Testament, our agency as worshipers and leaders is intimately linked with what Jesus is doing as we worship and with what the Holy Spirit is doing as we worship.
Our congregation’s worship is not ultimately mediated by your level of or capacity for emotional engagement but by the perfect mediating work of Jesus, effected through the Holy Spirit. Praise God! This can free you—and all of us—to engage emotionally, but without a sense of burden that it all depends on us.
—John Witvliet, Reformed Worship 116, 45-46
The Holy Spirit cannot be divided from the Father and Son in worship. If you remain outside the Spirit, you cannot worship, and if you are in Him you cannot separate Him from God. Light cannot be separated from what it makes visible, and it is impossible for you to recognize Christ, the Image of the invisible God, unless the Spirit enlightens you. Once you see the Image, you cannot ignore the light; you see the Light and Image simultaneously. It is fitting that when we see Christ, the Brightness of God’s glory, it is always through the illumination of the Spirit.
—Dennis Ngien, Gifted Response: The Triune God as the Causative Agency of our Responsive Worship, 30