If your idea of God, if your idea of the salvation offered in Christ, is vague or remote, your idea of worship will be fuzzy and ill-formed. The closer you get to the truth, the clearer becomes the beauty, and the more you will find worship welling up within you. That’s why theology and worship belong together. The one isn’t just a head-trip; the other isn’t just emotion.
—N. T. Wright, For All God’s Worth: True Worship and the Calling of the Church, 9-10
Christian worship takes place, as in Revelation, both in heaven and on earth. We worship in the Spirit, and as we do so we are taking our place amongst the angels and archangels and all the company of heaven. At this point I must pay tribute to John Calvin’s eucharistic theology, which like that of the eastern orthodox churches insists that the real action is taking place in heaven and that we, so far from bringing that magically down to earth, are instead caught up to heaven. The Sursum Corda, “lift up your hearts,” is the sign of what is really going on. Heaven is not a long way away. It is where Jesus and the Spirit are, revealing the Father and drawing us into worship, love, and obedience.
—N. T. Wright, “Freedom and Framework, Spirit and Truth: Recovering Biblical Worship,” 10
Ascension doesn’t mean absence; it means sovereignty, exercised through the Spirit.
—N. T. Wright
Good liturgy, whether formal or informal, ought never to be simply a corporate emoting session, however “Christian,” but a fresh and awed attempt to inhabit the great unceasing liturgy that is going on all the time in the heavenly realms.
—N.T. Wright, The Case for the Psalms: Why They Are Essential, 6
[Acts 2] forms something of a parallel, in Acts, to the baptism of Jesus in the gospel, and thus demands to be understood not simply as a fascinating and initiatory incident in the very early life of the church but as the story which must be held in the mind as a kind of running heading for all that is to follow. Just as Jesus’ baptism and anointing with the Spirit in Luke 3 is to be understood as standing behind and explaining everything else, from His “Messianic” proclamation in Luke 4 to His messianic death and resurrection, so that coming of the Spirit in Acts 2 is to be understood as standing behind and explaining everything else that the church then does, particularly its worship, its mission and its bold stand in obeying God rather than human authorities. Thus, when Luke later tells us that the Christians gathered together were all filled with the Spirit and spoke God’s word with boldness, this should be understood not as a fresh and momentary filling, repeating Pentecost as it were on a strictly temporary basis, but as a fresh manifestation of what had been the case all along since Pentecost itself. The church from Acts 2 onwards is the Spirit-led church, with worship as a integral part of its proper life.
—N. T. Wright, “Worship and the Spirit in the New Testament,” 4
The Ascension of Christ doesn’t mean absence; it means sovereignty, exercised through the Spirit.
—N. T. Wright
Gladly recognizing and celebrating the fact that this God is who he is and does what he does.
—N. T. Wright, “Freedom and Framework, Spirit and Truth: Recovering Biblical Worship” (lecture delivered at Calvin College January 11, 2002), 3