INTRODUCTION
Worship has always been a part of the people of God. After the fall, we are told that “people began to invoke the name of the Lord”, cf. Genesis 4:26. This, as Evelyn Underhill has commented, may be the “acknowledgment of Transcendence” . We can see that from the beginning of human kind, there has been a need to acknowledge that that is beyond us. But the definition of worship is not as straight forward as what’s being said. Underhill tells us that worship “is the response of the creature to the Eternal. Geoffrey Wainwright takes a similar view, calling worship a “faithful human response to the revelation of God’s being, character, beneficence and will. The two previous authors have focused on the response of the worshipper, from a Catholic perspective, Patrick Bishop says that worship “consists in a response of veneration in the face of the recognized presence of God”, bringing God into the act of worship along with the worshipper.
Historical Aspects of Worship
As it has been mentioned before, as described by Scripture, worship has been an integral part of humanity’s response to God’s actions around us. Christian worship in particular, borrowed from the worship liturgy found in Second Temple Judaism. Prayer was included in worship as well as the reading and exposition of a biblical passage. The two main innovations introduced by the Christians were that the main day of worship was no longer on the Sabbath, but on Sunday, and that Jesus became the focus of worship. Justin Martyr (100-165) tells us that the Gospels and the writings of the prophets were read aloud during the Christian service, cf. First Apology 67. Worship became a very integral issue in the development of Christology, since Christians saw the worship of Jesus as an integral part of their worship. If Jesus were only a creature, Christians would easily be called idolaters. The church went through great pains in order to formalise her teachings about who the person of Jesus was, and the councils of Nicea and Constantinople served to settle the dispute and affirm that Father, Son and Holy Spirit were equally deserving of our worship, since the three are equally God. It was around this period, that the worship of the Church changed greatly, since there was no need to hide from fear of persecution, and Christianity, being the official religion of the empire, took over the pagan temples. As the early type of worship had been simple in its form, it was during this time and afterwards, that ceremony took central stage in the worship practice of the church. The two stages of the Mass, the Liturgy of the Word and the Liturgy of the Upper Room, gave way to more elaborate forms of worship. This gradually grew to such an extent that the priest was the only one doing something in the worship service, while the attendants were mere spectators. It must be mentioned that it was during this period, that the Eastern and Western parts of the church took different approaches to worship, the former taking a more mystical approach, while the later, a more rational.
By the time of the Reformation, the Reformers had a reaction to the lack of input from the congregation to the worship service. The response to the manner of worship was threefold, representing the three major trends of the time. The Roman Catholics retained the usage of musicians but with minimal congregational input; the Calvinists, abolished music all together and opted for congregational singing; and the Lutherans, was a combination of the two. For most of the Protestants, the exposition of the word became the highest reason of corporate worship. These developments from the Reformation period are more or less still present in the congregations of both Roman Catholic and Protestant persuasions, with some variations.
The Usefulness of Worship
Worship has an impact on the worshipper that goes beyond the liturgical service. As Patrick Bishop tells us, worship “imposes an ethic upon us”. Romans 12:1-2, tells us to offer ourselves in a spiritual worship, and also not to be conformed to this world. Roman Catholics see worship as the “glorification of God and the sanctification of humanity”. This aspect of worship should be paramount to those who take part of it. Too often people come our churches, take part of the worship experience, yet don’t feel compel to transform their lives to the ideals they have just sang or recited. As Underhill points out, worship “sets the awful Perfection of God over against the creature’s imperfection, it becomes the most effective cause of “conviction of sin”, and hence, of the soul’s penitence and purification”. In this I brake with some of my contemporaries that see worship as a solely spiritual exercise in which God is magnified, to no effect on us apart from feeling gratitude. This sort of worship becomes more mechanical than organic, and has no impact in us or those surrounding us.
Conclusion
Worship may take the form of an individual or corporate expression. However, as with the ethical dimension of worship, I would say that the communal act of worship should take precedent over the individualistic one. The usage of water, table, bread, and other visual aids should be welcomed and accepted as legitimate aids to our worship experience. Too many churches have come to reject such age proven aids, and have rather opted for a projector as the sole instrument to stimulate their senses to worship. Yes, the worship of Christians must always be Theo centric, but as in the case of Jesus, who lived the perfect life of worship, it must also serve to enable the worshippers to help their neighbour. Our worship does not end at the steps of the church, but goes beyond it.
Bibliography
Bishop, Patrick ‘Worship’ in The New Dictionary of Sacramental Worship. Peter & Fink, Eds. Collegeville, Minnesota: The Liturgical Press, 1990.Manson, P. D. ‘Worship’ in The New Dictionary of Theology, Sinclair R. Ferguson, David F. Wright, Eds. Leicester: IVP, 1988.
Rayburn, R. G. “Worship in the Church” in Evangelical Dictionary of Theology 2nd Walter A. Elwell Ed. Grand Rapids: Baker Academic, 2001.
Underhill, Evelyn Worship Nisbet & Co. LTD; London, 1936.
Wainwright, Geoffrey ‘Theology of Worship’, in The New Dictionary of Liturgy & Worship Paul Bradshaw Ed. London: SCM Press, 2002.
White, James F. Introduction to Christian Worship (Nashville: Abingdon Press, 1980.
When did churches start using instrumental music? http://www.christianitytoday.com/ch/asktheexpert/nov30.html, Christianhistory.net accessed on the 26/05/09.
Luis A. Jovel
