Christ’s vicarious humanity rightly diminishes any human response that is merit-based and therefore burdensome, and affirms human action in its proper place, that is, as a free and joyful response of sharing by the Spirit in what God has already accomplished in Christ. We are called to action, but this action comes from a contemporaneous place of rest and satisfaction in what has been definitively accomplished in Christ.
—Alexandra Radcliff, “James B. Torrance and the Doctrine of Sanctification,” in Trinity and Transformation, 90
[Sorry for the gap in posting. Have been overseas.]
All Christian worship is basically our offering of obedience and gratitude to God’s giving in Christ our Lord, foretold in the Old Testament, fulfilled in the New Testament, remembered and received anew in Divine Worship, in sermon and sacraments. That response to the Gospel of God is given by the Body of Christ in prayer and praise and dedication. In stately cathedral or in hillside chapel, in parish church or in meeting-house, in whatever tongue, whether with ceremonial or with only the barest minimum, in set liturgy or in freer forms of worship (or in silence, occasionally broken by the devout meditations of the obedient servants of Christ, as in the case of the Society of Friends), it is the mighty acts of God in the redemption of the world through our Lord Jesus Christ that are represented, and the benefits which are appropriated.
—Horton Davies, Christian Worship, Its Making and Meaning, 101
Just as the Christian doctrine of God should be rooted in the divine economy, so too Christian worship should rehearse the divine economy. God’s actions in history are the basis for both the knowledge and worship of the triune God. Liturgy, like theology, must not “float off into abstractions” about God. In other words, Christian liturgy is fundamentally an act of anamnesis, an act of rehearsing God’s actions in history: past and future, realized and promised. Christians identify the God they worship by naming God as the agent of particular actions in history. Worship proceeds better by rehearsing eventful narratives of divine action—viewed iconically as reliable windows into divine life—than by re-stating rational deductions or abstract ideas.
–John D. Witvliet, “The Trinitarian DNA of Christian Worship: Perennial Themes in Recent Theological Literature,” Colloquium Journal (Yale Institute of Sacred Music), 7-8
Although worship is our response to love, it is actually better thought of as the Spirit’s gift to us of a response to God or, in Matt Redman’s words, ‘a gifted response’. We can only respond to God in praise because the Holy Spirit causes love for God to arise in our hearts (Rom. 5:5), enabling us to cry ‘Abba, Father!’ (Gal. 4:6). Without the Spirit we could not even sincerely say, ‘Jesus is Lord’ (I Cor. 12:3). And, as we have seen, even that is not the full story, because the response the Spirit enables us to make to the Father is actually simply a sharing in Christ’s own response to the Father. The Spirit, in other words, is the one who baptizes us into Christ (I Cor. 12:13) and enables us to share with Christ in His worship of the Father.
—Robin Parry, Worshiping Trinity, 97
God, and not his gifts, is the primary focus of Pauline thanksgiving. In focusing on the gift, a ‘thank-you’ might have been sufficient. In focusing on the Lord of all, however, worship and submission are required.
—David W. Pao, Thanksgiving: An Investigation of a Pauline Theme, 37
“I believe in God, the Father Almighty, Maker of heaven and earth.” (from the Apostles’ Creed)
What does this mean? I believe that God has made me and all creatures; that He has given me my body and soul, eyes, ears, and all my members, my reason and all my senses, and still takes care of them. He also gives me clothing and shoes, food and drink, house and home, wife and children, land, animals, and all I have. He richly and daily provides me with all that I need to support this body and life. He defends me against all danger and guards and protects me from all evil. All this He does only out of fatherly, divine goodness and mercy, without any merit or worthiness in me. For all this it is my duty to thank and praise, serve and obey Him.
Martin Luther, Smaller Catechism
We don’t worship to make God love us, but because God loves us. Nothing in worship should imply otherwise.
We don’t sing in order for God to be present, but because God already is present. Nothing in worship should imply otherwise.
—John Witvliet, “Teaching Worship as a Christian Practice,” in For Life Abundant: Practical Theology, Theological Education, and Christian Ministry, 139
Worship is an active response to God whereby we declare His worth. Worship is not passive, but is participative. Worship is not simply a mood; it is a response. Worship is not just a feeling; it is a declaration. . . . It is the celebration of God!
—Ronald Allen & Gordon Borror, Worship: Rediscovering the Missing Jewel, 16,18
Worship is the proper response of all moral, sentient beings to God, ascribing all honor and worth to their Creator-God precisely because He is worthy, delightfully so. This side of the Fall, human worship of God properly responds to the redemptive provisions that God has graciously made. While all true worship is God-centered, Christian worship is no less Christ-centered. Empowered by the Spirit and in line with the stipulations of the new covenant, it manifests itself in all our living, finding its impusle in the gospel, which restores our relationship with our Redeemer-God and therefore also with our fellow image-bearers, our co-worshipers. Such worship therefore manifests itself both in adoration and in action, both in the individual believer and in corporate worship, which is worship offered up in the context of the body of believers, who strive to align all the forms of their devout ascription of all worth to God with the panoply of new covenant mandates and examples that bring to fulfillment the glories of antecedent revelation and anticipate the consummation.
—D. A. Carson, Worship by the Book, 26
Worship is when you’re aware that what you’ve been given is far greater than what you can give. Worship is the awareness that were it not for his touch, you’d still be hobbling and hurting, bitter and broken. Worship is the half-glazed expression on the parched face of a desert pilgrim as he discovers that the oasis is not a mirage.
Worship is a voluntary act of gratitude offered by the saved to the Savior, by the healed to the Healer, and by the delivered to the Deliverer.
—Max Lucado, In the Eye of the Storm, 163
Worship in the Bible is the due response of rational creatures to the self-revelation of their Creator. It is an honoring and glorifying of God by gratefully offering back to Him all the good gifts, and all the knowledge of his greatness and gracious-ness, that He has given. It involves praising Him for what He is, thanking Him for what He has done, desiring Him to get Himself more glory by further acts of mercy, judgment, and power, and trusting Him with our concern for our own and others’ well-being. . . . As worship will be central in heaven (Rev 4:8-11, 5:9-14), so it must be central in the life of the church on earth, and it should already be the main activity, both private and corporate, in each believer’s life (Col 3:17).
—J. I. Packer, Concise Theology, 98-99
In worship we are ascribing greatness, goodness, and glory to God. It is typical of worship that we put every possible aspect of our being into it, all of our sensuous, conceptual, active, and creative capacities. We embellish, elaborate, and magnify. Poetry and song, color and texture, food and incense, dance and procession are all used to exalt God. And sometimes it is in the quiet absorption of thought, the electric passion of encounter, or total surrender of the will.
—Dallas Willard, Daily Devotional, Day 4: “Worship” in Renewing the Christian Mind: Essays, Interviews, and Talks
The biblical view of worship, which governs the actual worship of Jews and Christians, is distinguished from all other religious understandings of the cultus [worship practices] by the fact that the worship of God’s people in the Bible is always represented as the worship offered by those who have been redeemed. Thus it would be no paradox to say that for us worship does not start with man, but with God, who has taken the initiative to which we respond when we worship Him. He has made His Name known to us, and so we worship that Name.
Worship takes place within the Covenant, and the Covenant is established by God on the basis of His own redemptive acts which He has already performed.
—William Nicholls, Jacob’s Ladder: The Meaning of Worship, 16-17
The whole creation depends on food. But the unique position of man in the universe is that he alone is to bless God for the food and the life he receives from Him. He alone is to respond to God’s blessing with his blessing.
—Alexander Schmemann, For the Life of the World, 14-15
All ministry must be understood as a response to God’s grace and not in any sense a cultivation of his favour.
—David G. Peterson, Encountering God Together (Inter-Varsity Press 2013), 41