Worship Philosophy

by Jordan Wright

Worship Defined/Objective

Worship is the church’s highest calling.

In the Old Testament we are reminded that the one Triune God of the cosmos created man and woman in His image (Gen. 1:27). This belief provides a necessary and sufficient framework for contextualizing Christian worship: the image of Father, Son, and Holy Spirit manifested in the lives of His covenant people. As a result, God’s likeness is reflected back to Himself and to the world for His utmost glory. In this worship philosophy, I explore three modes of Christian worship: thought, word, and deed (Phil 4:8; Col. 3:17). My hope is to present these categories as three theological windows for conceptualizing and engaging in Christian worship.

Thought

The way we think about God is essential to Christian worship.

In his letter to the Romans, the Apostle Paul instructs us not to conform to the paradigms of the world, but be transformed by the renewing of our minds. In doing so, God’s good, acceptable, and pleasing will is obtainable to us (Rom. 12:2). More so, our thoughts are formed back into the likeness of Christ’s by the power of the Spirit (1 Cor. 2:10-16). C.S. Lewis said, “I believe in Christianity as I believe that the sun has risen: not only because I see it, but because by it I see everything else.” In the same way, questions of existence, meaning, purpose, and morality suddenly burst open as objective truths that point to a divine transcendence. When we worship with our minds, the Spirit enables us to see as God does; in His triune nature he is perfectly relating unto Himself through His people for the life of the world.

Word

If the renewing of our minds gives new meaning to us as God’s image bearers, our words, in turn, further shape this divine truth.

In John’s gospel, we are confronted with the image of the Logos (Word) by which all things are made (John 1:1-3). This, paralleled with the Genesis creation narrative, echoes how the spoken word constructs our realities (Gen. 1:1-31). Similarly, when we pray, read aloud the scriptures, sing praises, and confess our sins, God’s image as the Logos is manifested in us (Matt. 6:9-13; 2 Tim 3:16-17; Col. 3:16; James 5:16). Consequently, when we worship with our mouths, we participate with God in the cultivation of His new creation by speaking the truth of the Gospel.

Deed

In a similar fashion to our thoughts and spoken words, our deeds/works sustain and reinforce in us the image of God.

“For we are His workmanship,” the Apostle Paul declares, “created in Christ Jesus for good works (Eph. 2:10). This Greek word for works (ergas) is the same root we find in the familiar term liturgy which is defined as “work of the people”. As a liturgical people, we are working out the image of Christ Jesus as His body (1 Cor. 12:27). Paul goes on to say, “Be imitators of God, as beloved children; and walk in love, just as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma” (Eph. 5:1-2). This is demonstrated as we baptize, share the Lord’s Supper, pass the peace, and utilize our skills and gifts for good. Therefore, to worship God is to emulate with our actions the self-giving love of Christ. In doing so, we co-labor with Christ in the continual development and advancement of His kingdom.

Conclusion

Worship is bearing God’s image; we do this by thinking, speaking, and acting like Christ.

In this worship philosophy, I offered three modes for engaging in Christian worship: thought, word, and deed. Like stained glass windows in a cathedral, however, these modes are not mutually exclusive but are designed to work together, creating a full scenic image of God’s love and majesty. The Apostle Paul declares “present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Romans 12:1). Therefore, we must continue to engage our minds, speech, and hands/feet for the sake of Christ. As a result, his image is reflected back to Him for His glory and throughout the world for its reconciliation (Col 1:18-20).