One of the most significant accomplishments of the Protestant Reformation was overcoming the monastic understanding of the relations between the life of contemplation (vita contemplativa) and life of action (vita activa). Almost five centuries later, some important segments of Protestant Christianity (especially of the evangelical brand) are still caught in the false dichotomy between the sacred and the secular and are operating with a pre-reformation understanding of the relation between (what they term) spiritual worship and secular work. In the context of the reflection on the Christian understanding of worship, it is important therefore to recall Luther’s rediscovery of the Christian calling to active service of God in the world and to reflect on its biblical roots . . .
Christian worship consists both in obedient service to God and in the joyful praise of God. Both of these elements are brought together in Hebrews 13:15-16, a passage that comes close to giving a definition of Christian worship: “Through Jesus, therefore, let us continually offer to God a sacrifice of praise˜the fruit of lips that confess his name. And do not forget to do good and to share with others, for with such sacrifices God is please.” The sacrifice of praise and the sacrifice of good works are two fundamental aspects of the Christian way of being-in-the-world. They are at the same time the two constitutive elements of Christian worship: authentic Christian worship takes place in a rhythm of adoration and action.
—Miroslav Volf, “Reflections on a Christian Way of Being-in-the-World” in Worship: Adoration and Action, 203, 207
Variety should be encouraged not simply for its own sake but to encourage spiritual vitality and the maturation of the church.
—David G. Peterson, Encountering God Together, 138
Nowhere in the New Testament do we find a detailed report of a Christian gathering indicating how different contributions fitted together and in what order. There are guidelines to follow, but there is no prescriptive pattern of service given to us. The glory of the gospel is to unite peoples of every language and culture under the lordship of Christ (Eph. 2:11-22; 4:3-6,13; Rev. 7:9-17). So we should not be content with divisions created by different musical tastes and traditions. As we grow to maturity in Christ we should be looking for ways to express the unity that is God’s goal for us: in gospel action, in the exchange of ministries and gifts, in combined services and in the sharing of musical resources and experiences.
—David G. Peterson, Encountering God Together, 183
Discipleship is thus not simply following the example of Christ, it is formation within Christ, so that we become Christlike. And the context of this formation is the church in all its concrete locatedness and eschatological significance.
—James K. A. Smith, Imagining the Kingdom: How Worship Works, 153
It’s easier to live by rules than by faith in the Lord who rules.
—Robbie F. Castleman, Story Shaped Worship, Following Patterns from the Bible and History, 58
More important than our experience of Christ is the Christ of our experience.
—James B. Torrance, Worship, Community and the Triune God of Grace, 34
It is widely recognized that Revelation provides the church with a theology of history, however what is of great importance for our study is that this theology of history is built around the theme of worship. The action of the Son in shedding his blood to free us from our sins (1:5b) was so that we, the redeemed, would be made “a kingdom, priests to his God and Father, to Him be glory and dominion for ever and ever. Amen.” (1:6) The goal of redemption is worshipful service.
—Noel Due, Created For Worship: From Genesis to Revelation to You, 221