True worship is the very purpose of why we live. It belongs to the essence of who we are.

During our vacation trip to Cebu-Leyte, Dr. Derek Thomas' book Let us Worship God: Why We Worship the Way We Do has become my travel buddy as I marveled upon God's goodness, wisdom, and power displayed through His creation. Among other Divine Names, the goodness of God unto which the whole creation, even the whole universe, participates is what Aquinas had in mind when he thought about the distinction of things in general and the entire universe.

the perfection of the universe, which consists of the diversity of things, would thus be a thing of chance, which is impossible. Hence we must say that the distinction and multitude of things come from the intention of the first agent, who is God. For He brought things into being in order that His goodness might be communicated to creatures, and be represented by them; and because His goodness could not be adequately represented by one creature alone, He produced many and diverse creatures, that what was wanting to one in the representation of the divine goodness might be supplied by another. For goodness, which in God is simple and uniform, in creatures is manifold and divided and hence the whole universe together participates the divine goodness more perfectly, and represents it better than any single creature whatever.1

Dr. Thomas, however, focuses on the worship of God in relation to the local church. We can say that the goodness of God is most displayed in the public worship of His people — redeemed by the blood of His only begotten Son.

Each chapter discusses the rationale for and elements of the corporate and public worship of the people of God.

Chapter 1 establishes the foundational truth that the church is owned by Christ. The New Testament church is accountable to assemble together. Hence they have strength in numbers as they gather purposefully, useful in encouraging one another. For we need to be in the company of our brothers and sisters who love us enough to help us navigate the right course and do what God wants us to do.2 In view of Christ's coming, every member of the body has the obligation to be present during the corporate worship to encourage each other. Chapter 2 considers the Sunday as the New Covenant Sabbath of God's people. The fulfillment of Sabbath's moral aspect is seen in the first day of the week as a reversed cycle of work and rest (the first day of the week becomes our rest followed by the six days of work). Dr. Derek points out that it is not legalism to require what the Lord demands. We should lovingly consider the Lord's Day as a God-given gift to humanity and especially, to the saints as a fundamental aspect of walking a holy life with God's people. "Since the rest of the Lord's Day finds its ultimate fulfillment in the gospel, the Lord's Day proves to be a little taste of heaven."3 In light of Matthew 18:20,

There is nothing quite like the experience of the presence of Christ in our gathered worship. The Lord's Day also provides opportunities for Sunday Schools where the Bible is studied and a venue to enjoy some more informal fellowship with brothers and sisters in Christ.4

In chapter 3, while the author recognizes that all of life is worship as generally regulated by the aim to glorify God, there is a specific Regulative Principle of Worship (RPW) that takes place during the corporate public gathering of God's people. This is instituted and prescribed by God Himself as revealed in His word. This specific and limited RPW frees our conscience from human bondage and as a principle provides the church a room for variation5 as long as the elements (prayer, singing, word, sacraments) are preserved without any addition.6 This is the only "by the book" worship that pleases God. The next chapter expounded the liturgically lite or light RPW and asserts that the "regulative principle provides freedom to put the parts of the liturgy together in different ways and does not force a fixed liturgy upon all churches"7 and the "use of biblically informed liturgy frees us from the tyranny of 'worship leaders' who often interject their own thoughts and opinions."8 Therefore, while the Scripture does not provide specific liturgy and order of worship, and there is liturgical freedom in corporate worship, the author suggests that Acts 2:42 points to a set of prayers that may have formed the fixed liturgy of the synagogue worship of the New Testament church.9 Biblically informed and serious liturgical worship whether fixed, heavy, or light must enhance God-centeredness, dialogue between God and man (e.g. Psalm 95:1-6), simplicity, decency and order, and awe-inspiring worship. Thomas writes,

The flow of worship directed by the liturgy ought to have that effect — to underline that God is among us and we are to worship Him. Liturgy is not, therefore, simply a matter of what works or what pleases this or that subgroup or even the majority; it is about ordering what Scripture prescribes in a manner that will give God most glory.10

The order of worship will reflect the church's seriousness in worship and will transform our experience of God Himself.

Chapters 5–12 dealt with the specific elements of worship.

In chapter 5, the author contends that "preaching is the nerve center of the church," the central feature of every worship, the incarnational communication from God that confronts sinners.

This must be forcefully highlighted in times where preaching is set aside as least important or even removed to give way to "praise and worship." Preaching involves reading the word, exhorting the word through summons, and teaching the word seriously and doctrinally. If this is done, the Spirit will bless the preaching with faithful hearers who will digest and receive the word expectantly and intelligibly. In chapter 6, the author encourages the reader to recognize offering as a "vital element and a proper aspect of worship"11 and a part of liturgy as a conscious and joyful act of worship. The cure for the sin of selfishness and being self-absorbed is by voluntary, loving, cheerful, and God-honoring giving to God who abundantly gives Himself to His people in corporate worship. The third element of worship is prayer. The author, in chapter 7, identified the five typical types of prayers in Presbyterian liturgy such as: invocation, recitation of the Lord's prayer,12 confession, pastoral prayer (the longest), and illumination (before the sermon). This might pertain to what Acts 2:42 mentions as "the prayers" (as noted in chapter 4) as an ordered liturgy. Prayer is central. We cannot afford for the house of prayer to be without prayer. Pastors have a great role in demonstrating this so that the congregation may have a deep sense of God's presence and seriousness in public (and also private) prayers.

Chapter 8, I think, needs more fleshing out as to why creeds must be included in the liturgy of the church. Others, reasoned based on "stricter" RPW that creeds should not be included.13 Nevertheless, the use of creedal statements helps young believers to be familiarized with the Christian faith as an expression of one of the elements of worship: the apostles' teaching (Acts 2:42). After making an assertion that the reformed church widely endorsed employing creeds in worship, he provides seven important truths that the Apostles' Creed teaches: the Trinity, the doctrine of creation, the incarnation of the eternal Son of God, the Holy Spirit, the catholic church, the forgiveness of sins, and the Christian hope, resurrection and eternal life. In view of the Christmas holiday, this quote captures the spirit of the season:

"Jesus was truly human in every way, apart from sin. But His human origin was entirely unique. The fallen world needed a Savior but could not produce one. . . Jesus is the last Adam, the second man, came to do what we cannot: provide full and complete obedience to the law and take the sinner's place as God's representative agent."14

Drawing primarily from Ephesians 5:18–21 and Colossians 3:16, we learn that "community singing is a vital aspect of corporate worship" (Chapter 9).15 The last three chapters argue for the centrality of Baptism to the church's mission (10), the confirmatory covenant sign of the Lord's Supper16 (11) and the pronouncement of covenantal blessing and promise at the Benediction (12).

This is indeed a short yet refreshing book that I relished during our vacation, which made me more excited, serious, humbled, and joyful to worship the Triune God in Spirit and in truth with God's people on the Lord's Day.

"Worship in the age of the Holy Spirit is not flashy or visibly powerful but instead so simple that it appears to be inconsequential. Yet the Spirit transforms these simple means (Word, prayer, and sacraments) . . . into powerful weapons demonstrating God's glory and might, both through the conversion of sinners and through the praise and adoration of his people." — D.G. Hart17

How about you? What book accompanied you during this holiday season?

To the Triune God alone be the glory!

Footnotes

  1. Thomas Aquinas, Summa Theologica, Iª q. 47 a. 1 co. ↩

  2. Derek Thomas, Let Us Worship God: Why We Worship the Way We Do (Ligonier Ministries, 2021), 16. ↩

  3. Ibid., 30. ↩

  4. Ibid., 25. ↩

  5. There are liturgically heavy (Reformation) and light (Puritan) worship styles, elaborated in chapter 4. ↩

  6. Ibid., 38. ↩

  7. Ibid., 42. ↩

  8. Ibid., 44. ↩

  9. ESV translates Acts 2:42: "And they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers." This translation reflects the Greek "καὶ ταῖς προσευχαῖς" (the prayers). ↩

  10. Thomas, 45 (emphases in the original). ↩

  11. Thomas, 69. ↩

  12. The author notes that repetition of prayer is not automatically "vain repetition." It is not vain when done sincerely from the heart of humbled saints. ↩

  13. Thomas, 80. ↩

  14. Thomas, 87. ↩

  15. Ibid., 97. ↩

  16. Particularly, it is a covenantal meal replacing Passover, a sensory experience of union with Christ, and a meal for the unworthy saints of God. ↩

  17. As quoted by Derek Thomas, p. 47. ↩