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
