Christian worship
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In Christianity, worship has been considered by most Christians to be the central act of Christian identity throughout history. Many Christian theologians have defined humanity as homo adorans, that is, the "worshipping man," and thus the worship of God is at the very core of what it means to be human. Opinions have, however, run a gamut - and continue to do so - about the relative importance of formal or ritual worship, spontaneous praise and prayer, and the expression of praise integrated with daily life.
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[edit] Theology
[edit] Foundational Concepts (Old Testament Worship)
In many ways, Christian worship from the New Testament onwards differs profoundly from Old Testament worship. Nevertheless, many key concepts are carried across, and changed or fulfilled by the person of Jesus Christ, and understanding them is vital. These include God's character, the temple, the high priest, and the rituals of sacrifices (atonement).
How did people in the Old Testament relate to God? How did they worship him? The defining picture of Old Testament worship is in the book of Exodus, as they stand at the foot of Mt Sinai, as close as they can come to God. This is the God who has mercifully rescued them from the land of Egypt; they owe him their lives. Nevertheless, he is still a mighty and awe-inspiring God, and they are fearful to approach.
This practice is reinforced by the Tabernacle (the temple/tent that the Israelites carried with them), and in later years, the Temple in Jerusalem. The temple has three concentric courtyard. The requirements grow in order to approach closer and closer to the centre. Only people who had adequately performed the ritual of sacrifices could enter the first. Only priests could enter the second. And only the High Priest, on one day of the year, could enter the [Holy of Holies].
So it is only through the High Priest that people can meet God, and their worship involved three festivals a year (Exodus 23:14-17), and a perpetual stream of sacrifices to make themselves right before God.
[edit] Worshipping Jesus (New Testament Worship)
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Worship in the New Testament is remarkably different. The key to Old Testament worship is that the religious practices are ongoing. In the person of Jesus Christ, these practices are completed once for all time. The close relationship that the people could not have with God was now possible, through Jesus Christ.
Jesus is unique and central to Christian worship. He is both the High Priest (Hebrews 3:1, 4:14), the ultimate and complete sacrificial lamb (Hebrews 9:14, 26; John 1:29), and the true temple (John 2:21, 1 Corinthians 6:19). Through his atoning sacrificial death on the cross, the barrier to coming face to face with God (our sin) is taken away, and we are able to enjoy a closer personal relationship with God.
The focus of worship is shifted from a physical temple to Jesus. Believers now worship Jesus, and through Jesus, and through the Holy Spirit that he sends (c.f. John 2:21, 1 Corinthians 6:19). In the same way that the Israelites were rescued and redeemed from Egypt in Exodus, Christians are rescued and redeemed through Jesus Christ, and it is not incorrect to say that we owe our lives.
Hence what Paul writes in Romans 12:
Therefore I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God---this is your spiritual act of worship. -Romans 12:1-2
Christian worship, then, is not simply the act of praising God in church (athough this is certainly part of it: see Ephesians 5:19). Rather, it is an ongoing attitude of life.
[edit] Orderly Worship (From Life to Church)
In the Old Testament, God's people met together at the temple. We see in the New Testament that Jesus has made the concept of the temple is now redundant.
Nevertheless, Christians continued to meet together as God's people; this came to be known as church. Examples of this are found in the book of Acts. As such, instructions for "orderly worship" are given from the Apostles. Passages include (but are not limited to): 1 Corinthians 11-14, Colossian 3:16, Hebrews 10:24-25.
These instructinos gave rise to the early liturgies.
[edit] History
[edit] Overview
Throughout most centuries of Church history, Christian worship has been primarily liturgical, characterized by prayers and hymns , whose texts were rooted in, or closely related to, the Scripture, and particularly the Psalter. Set times for prayer during the day were established (based substantially on Jewish models), and a festal cycle throughout the Church year governed the celebration of feasts and holy days pertaining to the events in the life of Jesus, the lives of the saints, and aspects of the Church's perception of God.
A great deal of emphasis was placed on the forms of worship, as they were seen in terms of the Latin phrase lex orandi, lex credendi ("the rule of prayer is the rule of belief")—that is, the specifics of one's worship express, teach, and govern the doctrinal beliefs of the community. To alter the patterns and content of worship were to change the faith itself. Thus even though there was always a certain amount of variety in the early Church's liturgical worship, there was also a great deal of unity. Each time a heresy arose in the Church, it was typically accompanied by a shift in worship for the heretical group. Orthodoxy in faith also meant orthodoxy in worship, and vice versa. Thus, unity in Christian worship was understood to be a fulfilment of Jesus' words that the time was at hand when true worshippers would worship "in spirit and in truth" (John 4:23).
[edit] Early Church Fathers
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[edit] Medieval Practices
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[edit] Reformation Liturgies
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[edit] Development (Contemporary Worship)
The very early development of Christian worship is lost in the mists of history, but Christian worship is, in general, rooted in the worship of Judaism of the Second Temple period. The Gospels and the Acts of the Apostles present the very early Christians, then still very much a part of the Jewish scene, as frequenting both the Temple and synagogues, as well as worshipping in private homes, frequently to "break bread," a term which connotes both the sharing of a meal and, within that context, celebrating the Eucharist. Acts 2:42 presents the very early Church of Jerusalem as "continuing in the Apostles' teaching and fellowship [or "communion], the breaking of bread, and the prayers."
Psalms and hymns based on them were a regular feature of Jewish worship in the synagogues, and these were also incorporated into Christian hymns. The Psalms are still frequently quoted and paraphrased in nearly all the different Christian traditions and denominations.
Worship as singing underwent great changes for some Christians with the Protestant Reformation. Martin Luther, a music lover, composed hymns that are still sung today, and expected congregations to be active participants in the service, singing along. John Calvin, in Geneva, argued that while instrumental music had its time with the Levites of the Old Testament, it was no longer a proper expression for the church.
In general, worship for both the Eastern (Orthodox) churches and the Catholic branch of the Western church is based on regular celebration of the "Lord's Supper", celebrated by a priest with more or less participation from the whole body of believers present. This tradition, variously known as the Mass, Eucharist or Communion, continues in the Anglican branch of the church and among some Protestants. A worship service in these traditions is centered on the sharing of bread (or bread and wine, or substitutes for them) although it also includes prayer, the reading of Scripture, and usually song and some form of teaching or sermon.
In many Protestant traditions, however, Communion is celebrated only occasionally, and corporate worship is centered on a formal sermon, which may resemble a lecture or a passionate exhortation. Worship in such a context also generally includes spoken prayer (either spontaneous or carefully prepared), liturgical recitations, Scripture, and music, particularly hymns. It would be unusual to have a worship service that did not also include an offering of money from members of the congregation.
Generally, although not always, worship of the former kind follows the rubrics set out by authority in a prayer book or similar guide, while worship of the latter kind either is spontaneous or follows socially defined norms and the tastes of the minister or other individual who is leading the service.
In virtually all Christian traditions, this regular public worship is complemented by other forms of worship, such as individual meditation, prayer and study, small group prayer (often linked with Bible study), and formal ceremonies on special occasions, including weddings, funerals and events of Church or state.
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(Please see Talk:Christian worship for some areas this section needs to address.)
[edit] Types of Christian worship
[edit] Liturgical traditions common to East and West
See also: Christian liturgy
- Canonical hours
- Vespers
- Compline
- Nocturns/Midnight Office
- Orthros/Matins
- Funeral service
- Sacraments/Holy Mysteries
- Baptism
- Chrismation (Eastern) / Confirmation (Western)
- Eucharist
- Matrimony
- Ordination
- Confession
- Anointing of the Sick (Unction)
[edit] Eastern Christianity
- Divine Liturgy
- Liturgy of St. John Chrysostom
- Liturgy of St. Basil the Great
- Liturgy of St. James
- Liturgy of St. Mark
- Liturgy of Addai and Mari
- Presanctified Liturgy
- Paraklesis
- Moleben
- Akathist
[edit] Western Christianity
[edit] Major collections
[edit] Non-Liturgical traditions
[edit] Prayer
[edit] Psalms
[edit] Profession of Faith
[edit] Other
[edit] Music
[edit] Chant
[edit] Classical & Baroque
[edit] Modern
[edit] Contemporary
[edit] Holidays and seasons
The most popular religious holidays in the Christian calendar are Christmas, which is preceded by the Advent season, and Easter, called by the Greek word "Pascha" (Πάσχα) among some Eastern Christians, which follows Lent (Great Lent in the Eastern tradition) and Holy Week. While Christmas is very popular, especially in Western countries, Easter is liturgically by far the most important celebration.
