We will worship so we must worship wisely. Intentional liturgy is vital. As the gathered church we purport to worship the Lord, we must do so in an intentionally biblical and wise way.
By my calculations, most Christians probably spend around half a year of their life participating in the gathered worship of the church. It’s important that we make the best use of that time! Especially when it’s time that’s intentionally set aside to worship the LORD. Further, the Sunday gathering is one of the primary ways that the church gathered can be equipped to be the church scattered.
It is of utmost importance that the liturgy of the gathered church be very deliberate. Even simple, seemingly insignificant, things in worship communicate doctrine and teach people. This is true of terminology (e.g. “priest” or “pastor”), architecture (simple or elaborate; God’s people are the temple or the building is the temple), positioning (where the person stands when doing the Lord’s Supper or the prominence of the pulpit), and furniture (altar or table). These are all important things to consider and have implications because they communicate certain things even if not explicitly.
The Meaning of Liturgy
Liturgies have been in use in Christian worship from the earliest of times so it’s important that we consider what liturgy means and its place in the life of the church. Allen P. Ross says “liturgy is a perfectly good biblical word and need not be avoided as something foreign to historic Christianity. The noun is leitourgia, literally ‘the work of the people’; it means a service or a ministry.” The Pocket Dictionary of Theological Terms says, “Liturgy came to designate the church’s official (or unofficial) public and corporate ritual of worship, including the Eucharist (or Communion), baptism and other sacred acts. Certain ecclesiastical traditions (such as Roman Catholic, Eastern Orthodox, Anglican) follow a set pattern of worship (the liturgy), whereas many Protestant churches prefer a less structured style. This gives rise to the distinction sometimes made between ‘liturgical’ and ‘nonliturgical’ churches.”
Spectrum of Liturgy
All churches have a liturgy but some churches seem to be less intentional about their liturgy. It seems some churches operate on a default liturgy. A pastor may inherit a liturgy from the previous pastor and it remains essentially unchanged for a few generations. That, however, is problematic for a few reasons. As Timothy C.J. Quill has said, “Worship practice reflects and communicates the beliefs of the church. Liturgy articulates doctrine.”
Worship must be carried out according to God’s revealed will. We want to worship God in the way that He has prescribed as best as we possibly can. So, we want our worship to be drenched in Bible. We want every aspect to pour out biblical truth.
Public worship must succeed as much as possible in carrying out what God has given us in His word to do. We should acknowledge, however, that “The New Testament does not provide us with officially sanctioned public ‘services’ so much as with examples of crucial elements.” Even though it is true that the New Testament does not give us “a complete manual of liturgics,” it does gives us clear things that we are to do.
The Great Commission in Matthew 28 tells us a few things that are essential for disciples of Jesus. Matthew 28:19-20 says: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.” We will look at implications from the Great Commission first and then turn to other crucial aspects of what it means to be the called out ones of God.
First, the church is given a command. Something we must collectively work at carrying out. We must make disciples and that includes sharing the good news of Jesus with others (Matt. 28:19-20; Acts 1:8). Public worship then is to facilitate discipleship (which includes encouraging evangelism).
Second, after those that we share Jesus with trust Him and repent of their sin then they are to be baptized (Matt. 28:19-20; Mk. 16:15-16). Thus, the church is to celebrate baptisms.
Third, we see the church must teach disciples to do all that Jesus the Lord commanded and so we see the importance of teaching, preaching, and reading Scripture within the church (Matt. 28:19-20). Why is preaching such a big deal? Preaching is essential because it teaches God’s truth so as to exalt Christ, encourage and build up, and exhort the gathered church.
Thus, we see the preaching of the Scriptures have a central place in the gathered services of the church. Sermons communicate God’s transforming truth, they exalt Jesus Christ, they teach the Bible so that people understand and apply what God has said, and they encourage conformity to Christ.
Fourth, gathering together on a regular basis is vital (Heb. 10:24-25). It was the practice of the early church to gather together on Sunday, the first day of the week, the Lord’s Day (Acts 20:7-11; 1 Cor. 16:2; Rev. 1:10). Thus, we see the vital importance of community.
Fifth, celebrating the Lord’s Supper together is essential because that’s what Jesus told us to do (1 Cor. 11:23-26). Jesus said “…do this…” so it’s not an option. We must gather together and celebrate the Lord’s Supper together.
Sixth, qualified leaders (elders/pastors) are very important so that they can ensure the health of the church. Titus 1:5-9 tells us that Paul put elders in Crete because things were out of order until qualified elders were leading. Leaders are also given to the church to teach and equip the saints for the work of the ministry (Eph. 4:11-14 see also Col. 1:28-29). Thus, it is important that qualified leaders have oversight of the public worship of the church.
Seventh, the Bible also tells us that it is important for churches to sing songs together. Ephesians 5 says, “Do not get drunk with wine, for that is debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ (vv. 18-20; cf. Acts 16:25; 1 Cor. 14:26; Col. 3:16). Notice too that it’s not just a person singing by their self but rather we address one another as we sing.
Eighth, it is also very important that churches be a holy witness and so church discipline is vital. See, for example, Matthew 18:15-20 (and also Phil. 2:15; 1 Cor. 5:9-12). Matthew 18:17 says, “If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.” When the church gathers for public worship it is, as much as possible, to be a gathering of saints; or course, seekers are welcome to! But, false converts who will spread heresy like gangrene (2 Tim. 2:17) are not.
Ninth, another foundation of healthy public worship is the practice of spiritual gifts for the upbuilding of the body, the church (Rom. 12:4-8; 1 Cor. 14:26). This is important because “each is given the manifestation of the Spirit for the common good” (1 Cor. 12:7). It’s good to be “eager for manifestations of the Spirit” but we see from Scripture (and especially 1 Corinthians) that it’s more important that we “strive to excel in building up the church” (1 Cor. 14:12).
Tenth, from reading the New Testament we also see that prayer is an important part of the gathered church. Jesus taught on the importance of prayer and we can see from reading Acts that prayer was vital to the early church (e.g. Acts 1:14, 24; 2:42; 3:1; 4:23-31).
Eleventh, almsgiving and charity are also important aspects of a Christian church because Christians are called to care for and help people, as they are able. We see this seems to be the regular practice of the early church (e.g. Acts 6; 1 Cor. 16:1-4).
With all this being said, I agree with Michael A. Farley, we should not “read the NT in an inappropriately narrow and legalistic fashion as if the NT as a whole is to function as a collective new covenant version of Leviticus. If none of the individual NT books were written to be an exhaustive liturgical manual, then it is wrong to read and apply the NT as a whole in this restrictive fashion.”
 I appreciate what Michael A. Farley says: “Evangelical scholars employ a range of very different hermeneutical strategies in applying the Bible to worship. This is not surprising, of course, since evangelicals are divided over the theory and practice of biblical hermeneutics in many areas of theology. The first step toward progress in reconciling divergent views is a clear recognition and accurate characterization of the diversity of hermeneutical approaches to constructing a biblical theology of worship. If discussion can take place at this level, evangelicals can avoid the frustrating experience of talking past one another without comprehending why one’s arguments are not persuasive to one’s interlocutors” (“What Is “Biblical’ Worship? Biblical Hermeneutics and Evangelical Theologies of Worship,” JETS 51/3 : 610).
 Worship by the Book, 52.
 Farley, “What Is “Biblical’ Worship?,” 610. “There is no single passage in the New Testament that establishes a paradigm for corporate worship” (Worship by the Book, 55).
 For example, I really appreciate this summary by Edmond Clowney: “The New Testament indicates, by precept and example, what elements of [corporate] worship are. As in the synagogue, corporate prayer is offered (Acts 2:42; 1 Tim. 2:1; 1 Cor. 14:16); Scripture is read (1 Tim. 4:13; 1 Th. 5:27; 2 Th. 3:14; Col. 4:15, 16; 2 Pet. 3:15, 16) and expounded in preaching (1 Tim. 4:13; cf. Lk. 4:20; 2 Tim. 3:15-17; 4:2). There is a direct shift from the synagogue to the gathering of the church (Acts 18:7, 11; cf. 19:8-10). The teaching of the word is also linked with table fellowship (Acts 2:42; 20:7, cf. vv. 20, 25, 28). The songs of the new covenant people both praise God and encourage one another (Eph. 5:19; Col. 3:15; 1 Cor. 14:15, 26; cf. 1 Tim. 3:16; Rev. 5:9-13; 11:17f; 15:3, 4). Giving to the poor is recognized as a spiritual service to God and a Christian form of ‘sacrifice’ (2 Cor. 9:11-15; Phil. 4:18; Heb. 13:16). The reception and distribution of gifts is related to the office of the deacon (Acts 6:1-6; Rom. 12:8, 13; cf. Rom. 16:1, 2; 2 Cor. 8:19-21; Acts 20:4; 1 Cor. 16:1-4) and to the gathering of believers (Acts 2:42; 5:2; 1 Cor. 16:2). The faith is also publically confessed (1 Tim. 6:12; 1 Pet. 3:21; Heb. 13:15; cf. 1 Cor. 15:1-3). The people receive God’s blessing (2 Cor. 13:14; Lk. 24:50; cf. Num. 6:22-27). The holy kiss of salutation is also commanded (Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Th. 5:26; 1 Pet. 5:14). The people respond to praise and prayer with the saying of ‘Amen’ (1 Cor. 14:16; Rev. 5:14; cf. Rom. 1:25; 9:5; Eph. 3:21 etc.). The sacrament of baptism and the Lord’s Supper are explicitly provided for. Confession is linked with baptism (1 Pet. 3:21); and a prayer of thanksgiving with the breaking of bread (1 Cor. 11:24)” (Clowney, “Presbyterian Worship,” Worship: Adoration and Action, ed. D.A. Carson, 117 as quoted in Worship by the Book, 48).
 Westminster Confession of Faith, ch. 1
 Farley, “What Is “Biblical’ Worship? Biblical Hermeneutics and Evangelical Theologies of Worship,” JETS 51/3 (2008): 610-11. “Liturgical theology ought to be a matter of wisdom that results from reflection upon all that God has revealed in Scripture about corporate worship in light of the person and work of Christ. Thus Christians need to employ a more theologically oriented regulative principle rather than one that would limit legitimate liturgical practices solely to those explicitly attested in the NT” (Farley, “What Is “Biblical’ Worship?,” 611). In a similar way, John Piper says, “In the Old Testament, there is an extremely detailed set of guidelines for how everything should be done in relationship to the tabernacle and the sacrifices and the way people come to God. In the New Testament, those details are almost completely lacking. I am tempted to say completely lacking. There is no way anybody could construct a normative worship service from what we have in the New Testament. Lots of people think they can, but I don’t think so. There is more tradition going on there than they realize.” “Do We Really Need Musical Worship?” https://www.desiringgod.org/interviews/do-we-really-need-musical-worship. John Piper goes on to say, “I don’t think you look for prescribed patterns in the New Testament. You look for emphases, trajectories, implications, the nature of God, the nature of man, the nature of his mind, the nature of his emotions, the nature of salvation, the nature of gifts. And what you find is that there is an extraordinary centrality and emphasis to the word of God in the Christian life” (Ibid.).
If “worship” means singing songs of praise, as “worship” is very often used, then here are some goals of worship: We strive to build each other up (1 Cor. 14:26), be filled with God’s Word (Col. 3:16), be filled with the Spirit (Eph. 5:18ff), be a testimony to an unbelieving world (1 Cor. 14:24-15), and gives thanks to God for all He is and has done for us (Eph. 5:20). It is our joy to sing but we are also commanded to sing (e.g. Ps. 100:1-2). Singing is serious.
We do not, however, want to worship God merely in song for if our worship is only in song it is not true worship. We show what we worship by what we give worth. Jesus said, where your treasure is your heart will be also. Jesus said that we cannot serve two masters, but we will serve one. So, worship is inevitable; it is not a matter of if but of what or who. We will serve one or the other. We will worship.
- When you think of God’s glory, what are some of the things that first come to mind?
- God deserves glory for so many reasons. What are some reasons you think of that weren’t talked about in the sermon?
- Can you relate to C.S. Lewis’ struggle? Is it hard to understand why God cares so much about His own glory? What has been helpful for you as you think about this?
- What are some of the results of idolatry in our lives?
- What is an idol? Give some examples of good things in life that can become idols.
- What idols do you currently struggle with?
- How can personal success and achievement lead to a sense that we ourselves are god?
- What are possible signs in an individual’s life that point to the fact that success is an idol?
The heavens scream out and tell us of God’s surpassing worth (Ps. 19:1; Rom. 1:20). God’s glory is beyond our comprehension. For example, do you know how far away the closest star is (besides the sun)? It is approximately 4 light-years away. A light-year is the length that light travels in one year. Light travels 186,000 miles per second and there are 31,536,000 seconds in a year. A light year is really far. One light year is almost 6 trillion (6,000,000,000,000) miles! So, it takes four years for the light from the closest star to get to us.
The universe is also vast beyond comprehension. Hugh Ross said, “Somewhere around 50 billion trillion stars make their home in the observable universe.” That is impossible to conceive. “A comparison may make it more comprehensible: if that same number of dimes were packed together as densely as possible and piled 1,500 feet high (as high as some of the world’s tallest skyscrapers), they would cover the entire North American continent.”
Singing Cultivates a Heart of Thanksgiving
“And be thankful… singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God.  And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (Col. 3:15-17).
“Addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ” (Eph. 5:19-20)
Another element of singing is thanksgiving. We sing to one another making melody to the Lord in our hearts (not just in our ears), giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ (Eph. 5:19b-20 cf. Col. 3:16).As we sing rich theological songs we come to see the glories that God has brought to us through Jesus and the regenerating work of the Spirit.
As we sing songs of praise to the Lord the song we make with our hearts is more important than the sound we make with our voices. Singing teaches and transforms us as we thank God for who He is and all He has done. As we thank God for who He is it serves a dual purpose, it also reminds us, we are so prone to forget (and thus, as the song says, “prone to wonder”). As we tell God that He is worthy we ourselves are reminded afresh that God is worthy.
Many of us sadly have a very shallow view of God. In the words of William Lane Craig, we have “a defective concept of God.” We sometimes view God
“as sort of a big chap up there and we appreciate him and we look up to him and so forth, but I think we don’t really understand why we worship God which is to adore God as the supreme good… He is the highest good. He is the paradigm of goodness. That is to say, God’s nature defines what goodness is. It is not as though God lives up to some external standard and does a good job at being good. He is goodness itself. Therefore, he is to be worshiped and adored because he is the highest good.”[i]
So we see that “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.”[ii] That’s in part why were told to make a joyful noise to the LORD, even when we don’t feel like it (Ps. 66:1; 81:1; 95:1, 2; 98:4, 6; 100:1). “Praise Him for His mighty deeds; praise Him according to His excellent greatness! Praise Him with trumpet sound; praise Him with lute and harp!” (Ps. 150:2-3).
We sing because we are thankful (Eph. 5:19b-20) even in the midst of suffering (see Acts 16:25). We do not merely work ourselves up into a frenzy but are moved into orderly worship by the Spirit as we have the eyes of our hearts enlightened (cf. Eph. 1:15-23). Again, we sing with our spirit, but we sing with our mind also (1 Cor. 14:15). Notice that when we look at the book of Nehemiah we see that revival came to God’s people in part through understanding the Scriptures and a retelling of God’s abundant grace to His people (Neh. 8:1ff).
When we sing songs to God we are not just thinking. We are not just singing for the sake of singing or just edifying each other. We are recounting God’s truth and goodness and being moved anew to thanksgiving (cf. Ps. 78). We are declaring God’s worth.
God is worthy not just of songs about Him, but songs of praise to Him.[iii] We may sing country songs, pop songs, etc. but those songs do not consciously praise anyone or anything. As we sing songs of praise we are consciously praising God, realizing He alone is worthy. We are purposely thanking God for all He is and has done. So, even when we don’t feel like it, we should still sing songs of hearty praise to the LORD. He is worthy!
So, what are some goals we have for our singing? We strive to build each other up (1 Cor. 14:26), be filled with God’s Word (Col. 3:16), be filled with the Spirit (Eph. 5:18ff), be a testimony to an unbelieving world (1 Cor. 14:24-15), and gives thanks to God for all He is and has done for us (Eph. 5:20). It is our joy to sing but we are also commanded to sing (cf. Ps. 100:1-2). Singing is serious. So, let’s do as Psalm 47:6 says:
“Sing praises to God, sing praises!
Sing praises to our King, sing praises!”
[ii] Ronald Allen and Gordan Borror, Worship, Rediscovering the Missing Jewel [Portland, OR: Multnomah, 1982], 16.
[iii] “Since God is neither an a-personal truth…, contemplation is not appropriate as a way of relating to God. Adoration is. To adore God is not simply to behold the truth in a disinterested way, but to affirm one’s allegiance to God by praising God for his deeds in creation and redemption” (“Reflections on a Christian way of Being-in-the-World,” 209. Italics mine).
Singing Transforms Us
“And let the peace of Christ rule in your hearts,… Let the word of Christ dwell in you richly,… singing psalms and hymns and spiritual songs” (Col. 3:15-16).
“And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart” (Eph. 5:18-19).
God uses singing to transform us because when we sing God’s truth the Word of Christ dwells in us richly. When we exalt Christ and God’s truth in song we teach ourselves what to desire. We see the glory of Christ and the Spirit tunes our hearts to sing God’s praise. Intentional singing (not haphazard but meditative and prayerful) leads to being transformed by the renewal of our mind (cf. Rom. 12:1-2; notice we offer up our bodies so we see cognition, violation, and emotion all involved in songs of worship and a life of worship). We behold Christ and are thus slowly transformed into His image (2 Cor. 3:18; Col. 3:10). We are sanctified by the word of Christ, as we sing of Christ (Jn. 17:17).
Jesus reasons with us in Matthew 6:19-24 about desire. He shows that what is in our best interest, i.e. what we should desire, is laying up treasure in heaven. He tells us specifically in verse 21 that what we desire, i.e. “treasure,” will bring the rest of us along (i.e. “heart”). Our battle is thus the battle of treasuring, desiring. It is clear then that right and good worship is vital because it exalts and holds before us our chief end. Songs of worship are teleological teachers. If our worship has as its object the wrong thing we will thus go wrong in innumerable ways (cf. Rom. 1:18-32).
“Our chosen actions are always the result of deeply held beliefs about the truest and most beautiful sources of life.”[i] So we see that “Worship is a battle—the battle of two lovers. To worship our Worthy Groom we have to put off the mindset of the flesh that conforms us to the world ruled by the False Seducer. We have to put on the mindset of the Spirit by being transformed through renewing our minds, our inner rational control center of images and ideas about the source of life.”[ii] And so we sing. We remind ourselves, sing to ourselves, and others, that God alone is worthy. Notice also that it is not just the Christian that worships, all people do. And all people have things—whether music, movies, or some other form of media—that holds before them and glorifies their chief end of life (e.g. the gangster has a certain type of rap music that glorifies their view of the good life).
Keeping our chief end in view, or the correct biblically informed chief end in view, is difficult. Truly, in the world we live in
“There is a ‘downward pressure’ continually in operation, which seeks to take that which is penultimate, and make it ultimate… The antidote to such ‘downward pressure’ is the continual eschatological emphasis of word and sacrament, of prayer and praise, and of koinonia [fellowship] lived in the present in light of the age to come.”[iii]
We need deep and substantive reflection and celebration. We need to work at fostering worship of the one true God. John Piper rightly says,
“It is… superior satisfaction in future grace that breaks the power of lust [or addiction, etc.]. With all eternity hanging in the balance, we fight the fight of faith. Our chief enemy is the lie that says sin will make our future happier. Our chief weapon is the truth that says God will make our future happier… We must fight [our sin] with a massive promise of superior happiness. We must swallow up the little flicker of lust’s pleasure in the conflagration of holy satisfaction.”[vi]
Where do we turn for this? “The role of God’s Word is to feed faith’s appetite for God. And, in doing this, it weans [our] heart away from the deceptive taste of [temptation].”[vii] Therefore, we must feast on Scripture. And singing is an especially useful tool to help the word of Christ dwell in us richly (Col. 3:16). Singing songs and hymns and spiritual songs in Christian community is very important because, as C.S. Lewis said, “What is concrete but immaterial can be kept in view only by painful effort.”[viii] We need each other and we need music to shake us awake to unseen realities. That’s why we’re told—commanded even when we don’t feel like it—to make a joyful noise to the LORD (Ps. 66:1; 81:1; 95:1, 2; 98:4, 6; 100:1),[ix] even at times using clashing cymbals (Ps. 150:5).
We’re told to sing because when we sing with our voice our whole body, and I would argue, our whole self (i.e. our heart) reverberates with the truth of what we sing. When we sing lyrics, whether good or bad, they get into us and shape us. We are essentially preaching to ourselves, teaching ourselves, telling our self what we should desire, we are holding up a vision of prospering and “the good.”[x] If we are driving down the highway listening to Taylor Swift, Blink 182, or Eminem it has a very real potential to shape us. We, at least, very often, internalize what we are singing. We imagine and feel not only the rhythm and tone but what the whole artistic message is putting forth. Music shapes us by implanting seeds of desire.
We are to be filled with the Spirit, instead of being drunk with alcohol or high on drugs, in part through singing (Eph. 5:15-20).[xi] We sing because it is the means and the fruit of being indwelled by the Spirit and it is the means and the fruit of having the peace of Christ rule in our hearts (see Eph. 5:17-21; Col. 3:15-17). Thus,
“Worship is one of the most transforming activities for us to engage in as Christians… When we become duly impressed with God our lives change because the things that matter to us change. We no longer want some of the things we previously desired. An overridding and overwelming passion for God himself, God’s people, and God’s kingdom purposes in this world replace those desires. True worship happens when we get a glimpse of God–who he is and what he is about–and just stand there in awe of him, being impressed and transformed down to the very depths of our being by the magnificent vision of the glory of our heavenly Father.”[xii]
Truly, we must use a collaboration of means to remind ourselves that it is the LORD God, the Maker of heaven and earth, alone that can meet our every need. We must use good songs, good stories, the Bible, Christian community, logic, etc. to stir up our (correct) desires for the LORD and all the good He is and has for us. We must take care least there be an unworthy thought in our heart (Deut. 15:9). We must pursue things that bring light and life and reject what is rank in ruin and worthlessness (see e.g. Ps. 101).
Truly, wherever our treasure (i.e. desire, view of “the good,” or our view of the good life) is, our heart (“heart” in Scripture has to do with our whole self; cognition, volition, emotions) will be also (Matt. 6:21; Lk. 12:34).[xiii] Thus, we must work at fostering worship of the one true God. That is why we sing. It holds the goodness of God before us. It transforms us.
“Ever singing, march we onward,
victors in the midst of strife;
joyful music leads us sunward,
in the triumph song of life.”[xiv]
[i] Robert W. Kellermen, Soul Physicians, 191.
[ii] Ibid., 188.
[iii] Doe, Created for Worship, 236.
[iv] Cf. Payne, The Healing Presence, 140.
[v] In Aristotle’s terms our view of “the good” is reshaped by knowledge. Aristotle says, “All knowledge and every choice have some good as the object of their longing” (1095a14 Page 4 for in Aristotle’s Nicomachean EthicsTrans. Robert C. Bartlett and Susan D. Collins [The University of Chicago Press: Chicago, 2011]). “Aristotle famously argues that all human beings do everything for the sake of what seems or is held to be good” (Ibid., 309). Augustine used the term summum bonum, “supreme good.” It took him years of searching to find it but when he found the summum bonum he said “you made us for yourself and our hearts our find no peace until they rest in you” (Augustine, Confessions, 21).And, in catechismal terms, if our chief end is to glorify God and enjoy Him forever (From the first question of the Westminster Shorter Catechism). it will necessarily have a specific impact on our lives. That is just the way we are as humans. We all, without exception, live towards our chief end, our view of the “good life.” However, this is messy, there are many things and ideas which vie for this place. Thus the importance of “knowledge” rightly directed (i.e. wisdom), “worship,” and “practice;” all of which inform, play off, and undergird the others. Romans 12:2 says that we are transformed by the renewal of our minds, and so we are. However, what we do with our bodies is also important. Notice that in Romans 12:1 we are told to present our bodies as living sacrifices. As humans transformation through practices of mind and body are not mutually exclusive. Rather, what we do with our mind and what we do with our body are closely linked together and have a continual corresponding effect on the other (cf. Thomas R. Schreiner, Romans, 647 and John R. W. Stott, The Message of Romans, 321).
[vi] Piper, Future Grace, 336.
[vii] Ibid., 335.
[viii] C.S. Lewis, Letter to Malcolm: Chiefly on Prayer (New York: Harcourt, Brace and World, 1963), 114.
[ix] “Worship isn’t merely a yes to the God who saves, but also a resounding and furious no to lies that echo in the mountains around us. The church gathers like exiles and pilgrims, collected out of a world that isn’t our home, and looks hopefully toward a future. Our songs and prayers are a foretaste of that future, and even as we practice them, they shape us for our future home” (Mike Cosper, Rhythms of Grace: How the Church’s Worship Tells the Story of the Gospel [Wheaton: Crossway, 2013] 104).
[x] “Music gets ‘in’ us in ways that other forms of discourse rarely do. A song gets absorbed into our imagination in a way that mere texts rarely do… Song seems to have a privileged channel to our imagination, to our kardia, because it involves our body in a unique way… Perhaps it is by hymns, songs, and choruses that the word of Christ ‘dwells in us richly’” (Smith, Desiring the Kingdom, 171).
[xi] “At the conclusion of a passage warning against irrationality and sins of flesh—Paul urges singing and music making… Augustine says: ‘Irrationality is bad. Sensuality is bad. Therefore, be careful about music.’ Paul on the other hand says, ‘Foolishness is bad. Sensuality is bad. Therefore, you had better sing’” (Steven R. Guthrie, “Singing, In the Body and In the Spirit,” 638).
[xii] Richard E. Averbeck, “Spirit, Community, and Mission: A Biblical Theology for Spiritual Formation,” 38 in the Journal of Spiritual Formation & Soul Care). I think Eph. 5:17-21 is noteworthy here. See also “Singing, in the Body and in the Spirit” by Steven R. Guthrie in JETS and “Being the Fullness of God in Christ by the Spirit” by Timothy G. Gombis in Tyndale Bulletin.
[xiii] “Disordered action is a reflection and fruit of disordered desire” (Smith, Desiring the Kingdom, 177)
[xiv] “Joyful, Joyful, We Adore Thee.”