Integrating Theology and Psychology: Healing the Soul

This is a long one! And it is very much a work and thought in progress.

The task of integrating the fields of psychology and theology is a daunting one. Evidence of this is seen in the amount of literature that is produced by authors approaching the subject from every possible angle. This is true not only within Christendom but in the secular realm as well. Freud epitomizes the feelings of some secular psychologists in saying, “The more the fruits of knowledge become accessible to men, the more widespread is the decline of religious belief” (Freud 1927). His contemporary Carl Jung was a little more sympathetic to the idea of faith, acknowledging what he called a “god spot” in his clients (Ashdown 2003) and finding value in using personal faith as a tool toward growth and self-actualization (Jones and Butman 1991).
Christian psychologists and counselors respond on an even bigger continuum than their secular counterparts on the question of integrating faith and psychology. On one end are those that feel “True Christianity does not mix well with psychology” (Kilpatrick 1983), and that “God and His Word provide a completely sufficient foundation for mental-emotional health” (Bobgan 1979). Jay Adams is perhaps the strongest (or loudest) in asserting that psychology is really psycho-heresy, maintaining that “by studying the Word of God carefully and observing how the biblical principles describe the people you counsel...you can gain all the information and experience you need to become a competent, confident Christian counselor without a study of psychology” (Adams 1972). On the other end of the spectrum are people like Dr. Gary Collins, who writes, “In medicine, teaching and other ‘people-centered’ helping fields, we have been permitted to learn much about God’s creation through science and academic study. Why, then, should psychology be singled out as the one field that has nothing to contribute to the work of the counselor?” (Collins 1988, pg 20).
The question remains: how can one utilize the tool of psychology within a theological paradigm? Larry Crabb provides perhaps the most succinct answer in offering four helpful (and creative) categories. The final category, which he calls “Spoiling the Egyptians” is the only one that offers real integration. In a nutshell, this final category posits that the Christian counselor use the Bible as a filter for psychological theories; any tenant that can make it through the filter without contradicting word or principle is a valid theory and useful to the counselor (Crabb 1977).
This provides the base for the integration process but it is not a complete model in and of itself. An integrated psychology should pursue the best of both of the worlds it seeks to integrate. The goal of theology is much loftier than that of psychology. While psychology seeks to help the individual to function better in their given situation, many psychological theories have, unfortunately, lost focus on the actual human being underneath it all (Sartre, 1956). Theology seeks to know that human being and bring him into closer relationship with God. An integrated psychology should seek knowledge and technique from both schools that will help the counselor to lead the client toward such a relationship and in so doing help them become their more authentic self, able to better function in their given situation.
In its attempt to prove itself to be more of a science than a philosophy, much of psychology views humanity through purely naturalistic eyes. B.F. Skinner, a champion of empirical studies of human behavior asserts that “What is to be abolished is autonomous man-the inner man, the homunculus, the possessing demon, the man defended by the literature of freedom and dignity...His abolition has long been overdue” (Skinner 1971, pg 200). While not all of secular psychology takes such a hard line as behaviorism, the fact remains that absent a power higher than oneself, absent a creator, human beings are not much more than atomistic. In other words, “Persons are best understood by looking at the ‘atoms’ of their behavior patterns and how these atoms are arranged and related. These atoms are not seen as being held together by, or emanating from, any comprehensive core of the person which we might call self” (Jones and Butman 1991, pg 148).
For the Christian therapist (not to mention for clients struggling with very non-atomistic issues) such a definition is not satisfying. Everything about the human experience tells one that he is more than simply an organism whose emotions are mere chemical reactions to the environment. Nature itself compels individuals to believe that there is someone greater than nature; “since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God's invisible qualities--his eternal power and divine nature--have been clearly seen, being understood from what has been made, so that men are without excuse” (Rom 1:19-20).
For the Christian therapist humans are first and foremost imago Dei. God states his intention that man be made in His image in Genesis 1:26 and in the very next verse states that what he intended had been carried out. That the image of God remains even after the fall is made clear in Genesis 9:6 when God appeals to this fact as his reasoning against murder. Paul explicates this concept even further in 1 Corinthians 11:7 by saying that man is not only in the image of God but is also the glory of God. James appeals to imago Dei in exhorting believers to speak well to each other (James 4:4). Again, for the Christian counselor, this must be at the core of how one approaches a client as well as how one uses the tool of psychology; a counselor must use the tools of psychology to discover, point out, and bring forth the image of God in the client.
Such a realization or bringing forth of a client’s imago Dei is what psychology refers to as the ontological “I-Am” experience. This word comes from two Greek words, “ontis,” meaning “to be,” and “logical,” meaning “the science of;” ontological therefore is the “science of being.” This experience is not a solution to a client’s problems in and of itself, but rather is a precondition necessary for full healing (Corsini 2000).
The Bible does not limit its exposition of anthropology to imago Dei, but goes on to speak of the dichotomy of the human being. Jesus tells his disciples to “not be afraid of those who kill the body but cannot kill the soul” (Matt 10:28). One can see from this verse and others like it (James 2:26, Ecc 12:7) that persons are both material and immaterial in essence. If a counselor is to view their client holistically, he must take into account that the person sitting in front of them is both organic and spiritual in nature. These two very real facets of the human being interact constantly, producing a unified whole that the Bible calls a living soul; the Greek word for “living soul” is psuche, from which the English word psyche is derived (Breshears, 2004). While psychology debates which attributes belong to the organic brain and which belong to the emotional mind, theology answers by saying that all of one’s attributes can be attributed to the psyche, the soul, the unified living person that exists as an interaction between the immaterial and material parts. The mind, which is the subject of psychology, is an expression of the somatic, spiritual person, which is the subject of theology--healing such a person is the subject of integration.
A clear definition of mental health has always been lacking in psychology; what one thinks about mental health is often based on the particular theory or school of thought one subscribes to.
Moreover, individuals are biased in their picture of mental health because of the desire to view
oneself as normal. In other words, one’s own mental status and outlook is often the context for determining mental health in others (Wenzel, 2004) Theology is better equipped to offer a picture of mental health because, at least in this arena, it provides more objectivity than psychology with its human biases can offer. While “the Bible never claims to be a textbook on counseling” (Collins, 1988, pg 22), it does offer a blueprint of what mental health looks like: “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control...”(Gal 5:22-23). In psychology, such characteristics are the result of mental health. In theology, such characteristics are the result of the Spirit.
If the mind is the expression of the unified psyche, then mental health is related to both the somatic and the spiritual sides of human nature. The Bible echos this statement as well. “To keep me from becoming conceited because of these surpassingly great revelations, there was given me a thorn in my flesh” (2 Cor 12:7a). While the exact meaning of the “thorn in the flesh” must remain conjecture, most biblical scholars agree that what the apostle Paul is dealing with is physical. “Paul...writes the word flesh, which points to the frailty of his physical body. Most scholars agree that this term must be interpreted literally. That is, Paul endured physical pain” (Kistemaker, 1997, pg 415). Here the material (somatic) part of the apostle interacted in a physical way with the immaterial (spiritual) part, together effecting the mental outlook or mental health, that is, the mind of Paul. King David acknowledges the spiritual element in persons by asking, “Why are you downcast, O my soul? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God” (Psalm 42:5). David obviously has a spiritual problem resulting in depression, one which he correctly attempts to solve by turning to God.
Mental health then must be more than Freudian drives, Jungian archetypes, or the conditioning of behaviorism. Mental health is based on the person, which the Bible calls a living soul or psyche, who is experiencing these things. All of this is in the context of imago Dei and results in conforming to the characteristics of the Spirit. It may assumed that people were created to have mental health and that this mental health is incumbent to being fully, authentically human. The Bible, and certainly psychology, offer no more compelling meaning behind life than to participate fully in the life of God. To the extent in which someone does this is the extent to
which they will have mental health.
Inasmuch as the definition of mental health is a disputed issue in psychology, so too are
the causes of mental illness. For much of psychology mental illness, or perhaps a better choice of words would be mental suffering, results from anxiety or other emotional pain, or perhaps from
some imbalance in the unconscious. For the psychoanalyst, for example, mental illness is the result of the ego failing in its responsibility to protect the mind from the threat of a breakthrough into consciousness of unacceptable impulses (Corsini 2000). Self-esteem (or the lack thereof) is also often scape-goated as the culprit for mental suffering; the perception of society in general is that suffering is bad and needs to be eliminated and a therapist’s job is to do just that.
Scripture doesn’t seem to support this view. To begin with, suffering, or trouble, is guaranteed. “Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own” (Matt 6:34); "I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world" (John 16:33).
Suffering is not abnormal in life and can not be done away with. Psychology must find a way to give that suffering meaning and purpose, and to this end theology can be of assistance. “But we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope” (Rom 5:3-4). The author of Hebrews gives perhaps the best treatise of suffering. Relating that some suffering can be God’s discipline, he writes:
“because the Lord disciplines those he loves, and he punishes everyone he accepts as a son. "Endure hardship as discipline; God is treating you as sons. For what son is not disciplined by his father? If you are not disciplined (and everyone undergoes discipline), then you are illegitimate children and not true sons. Moreover, we have all had human fathers who disciplined us and we respected them for it. How much more should we submit to the Father of our spirits and live! Our fathers disciplined us for a little while as they thought best; but God disciplines us for our good, that we may share in his holiness. No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it” (Heb 12:6-11).
It is important to differentiate between the types of suffering people endure. Some
suffering is the result of human action, some is the result of a broken world, and all of it is directly or indirectly related to sin (to be addressed later). Some suffering may be thought of as God’s discipline and used for that purpose. The teachings of scripture are clearly in contrast with the predominant societal view that suffering mentioned earlier. An integrated psychology must take into account the truths of scripture, in this case that suffering is guaranteed, that there is meaning to it, and that it serves a purpose.
One form of suffering spoken of often in psychology is anxiety. Anxiety, or angst, can be a stimulus to positive change and growth. “What man actually needs is not a tensionless state but rather a striving and struggling for some goal worthy of him. What he needs is not the discharge of tension at any cost, but the call of a potential meaning waiting to be fulfilled by him” (Frankl 1963, pg 166). Scripture hints at what that meaning in regards to suffering may be: “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort, who comforts us in all our affliction so that we may be able to comfort those who are in any affliction with the comfort with which we ourselves are comforted by God. For just as the sufferings of Christ are ours in abundance, so also our comfort is abundant through Christ” (2 Cor 1:3-5).
It should be noted that the above verse does not say that God sent the suffering for the purpose of being able to comfort others, but that he sent comfort for the purpose of being able to comfort others; the sufferings, as stated earlier, come with a fallen world. God offers a purpose and meaning behind suffering in sending mercy and comfort that may be in turn passed on to others.
The effects of sin in the life of an individual must be understood for a truly integrated psychology to exist. That mental, emotional, and spiritual suffering exist at all is the result of sin. For the sake of understanding it is necessary to define just exactly what is meant by sin. The biblical word for sin, harmatia, can be defined as “to miss the mark.” Sin is anything that misses the mark of God’s creation as originally designed, without blemish or defect. It is not simply a wrongdoing, but a state of being for the individual and for the world signifying a rupture in the personal relationship with God once enjoyed prior to the Fall. “It can be thought of as a malignant, personal power that holds humanity in its grasp” (Elwell 2001, pg 1103). Nobody can claim that they have been untouched by sin, “For all have sinned and fall short of the glory of God” (Rom 3:23), and the effect of sin is not limited only to the spiritual or even to the emotional, but it includes even suffering of an organic nature. “For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God. We know that the whole creation has been groaning as in the pains of childbirth right up to the present time” (Rom 8:20-22). This then is the biggest obstacle a counselor faces in trying to help a client: the impact of sin in their life and in their world. A messianic take on psychology offers the most helpful way of dealing with that sin.
“Surely he took up our infirmities and carried our sorrows, yet we considered him stricken by God, smitten by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed” (Isa 53:4-5). Various interpretations about what it means to be healed in this context abound, but what can be agreed on is that at the very least Christ’s work on the cross brings spiritual healing. Christ must be the context for all psychological healing; if the basis of suffering is spiritual, it stands to reason that the basis of healing will likewise be found in the spiritual. It is in bringing the client closer and closer towards Christlikeness, towards the fruits of the Spirit and away from the influence of sin that healing can come to the psyche.
What has been presented thus far is theological truth which is present and active in the lives of human beings. That humans are created in the image of God, that sin has marred that image and in fact the whole environment, and that true and lasting healing can only be fully accomplished in the context of the work of Christ on the cross are posited here to be objective truths. How that truth plays itself out in one’s paradigm, in the individuals reality, is a matter of subjectivity and psychology. “There remains in our day the chasm between truth and reality. And the crucial question that confronts us in psychology is precisely the chasm between what is abstractly true and what is existentially real for the given living person” (Yalom, as cited in Corsini 2000, pg 281). An integrative psychology must look for the reality underlying both subjectivity and objectivity; it must study both the experience and the one doing the experiencing; an integrative therapy must seek to discover the living person amid the “dehumanization” of modern culture which can not accept the realities of suffering or sin (Corsini 2000).
Yalom (1981) identifies four ultimate concerns which must be dealt with within each person’s paradigm and as such are significant issues in therapy: death, isolation, meaninglessness, and freedom. Awareness of each of these concerns leads to anxiety and anxiety leads to either a defense mechanism or to healthy resolution (Corsini 2000); scripture gives clues as to what a
healthy resolution should look like.
Inner conflict exists between the awareness of the inevitability of death and the simultaneous desire to continue to live. "The basic anxiety, the anxiety of a finite being about the threat of non-being, cannot be eliminated. It belongs to existence itself" (Tillich 1952). To cope with this anxiety individuals erect barriers or defense mechanisms against death awareness. As these are a denial of reality they are maladaptive. As postulated earlier anxiety in and of itself is not something to be done away with but rather something to be listened to. Death is a primary example of how this is so. Scripture calls on the individual to be aware of the inevitability of death: “Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned” (Rom 5:12). The psychologist Carl Jung said that when one is afraid of falling, the only safety consists in deliberately jumping. A proper integrative response to the fear of death is to go ahead and die: “Since you died with Christ to the basic principles of this world, why, as though you still belonged to it, do you submit to its rules” (Col 2:20); “For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory” (Col 3:3-4).
One can easily find within scripture a theme of spending life preparing for death (or more appropriately life after death). The thesis statement for such a theme is in the words of Christ, “Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind'; and, 'Love your neighbor as yourself” (Luke 10:27). Developmental psychology offers hints of a pragmatic way to live out such a command and thus prepare for death. In studying seniors developmental psychologists have found three main regrets: 1) not enough risks taken, 2) not leaving a legacy, and 3) not spending enough time with friends and
family (Butler 1982). One may seek to avoid these regrets and thus much of the angst that comes with death by living out the words of Christ, namely, loving God and loving others; the existentialist Kierkegaard (1843) gave a précis statement for one who has come to a healthy resolution over death: “There are, as is known, insects that die in the moment of fertilization. So it is with all joy: life’s highest, most splendid moment of enjoyment is accompanied by death.”
The second ultimate concern which man must deal with is isolation. There are countless examples in the Bible, particularly in the New Testament, that posit the principle that extended interpersonal isolation is not a healthy way of life. Man is, in fact, created with an inner need to be with someone else (Gen 2:18). Isolation of this type leads to deficient social skills and psychopathology within the realm of intimacy (Corsini, 2000).
Existential isolation, unlike other forms of isolation, is not something to be overcome, but rather it is an aspect of life that must be acknowledged. Existential isolation refers to the unbridgeable gap in relationships; each person must enter, experience, and exit existence alone (Corsini, 2000). Moreover, each person must enter into eternity alone, as observed by the apostle John, “And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books” (Rev 20:12).
As said before, Christ is the context for healing, and those who are in Christ do not have the same struggle with existential isolation that those who do not know him must face. While it is true that within every human relationship there exists still ultimate isolation, for no one can experience the consciousness of another, a relationship with God does not include such isolation. For the believer, God is always present in him, “And in him you too are being built together to become a dwelling in which God lives by his Spirit” (Eph 2:22), and he in God, “You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. (Gal 3:26-27). At the culmination of human authenticity isolation is overcome because the individual is participating fully in the life of another, namely the life of God.
The third ultimate concern which each person must deal with is meaninglessness. If all must die, and if all are truly alone, then what possible meaning can life have? A sense of meaning is in fact so necessary to the life of man that his perceptual neuropsychology is such that it will
find meaning even if none truly exists; random stimuli is instantly patterned by the brain in an
attempt to find meaning (Corsini, 2000). This phenomena was first postulated not by existential psychology but by cognitive theorist Jean Piaget in his theory about infants and their schemas (Sdorow 1990). If the stimuli defies patterning one experiences dysphoria which persists until the situation is fit into recognizable patterns (Corsini, 2000).
The author of Ecclesiastes recognized the necessity for a sense of meaning, and had
trouble finding such a sense in any aspect of life. “I have seen all the things that are done under the sun; all of them are meaningless, a chasing after the wind” (Ecc 1:14). Further in the book he says, “Then I thought in my heart, "The fate of the fool will overtake me also. What then do I gain by being wise?" I said in my heart, "This too is meaningless” (Ecc 2:15). Because he must ultimately die and preserve nothing which he has made, because he can not share his wisdom in a more intimate way, because of the randomness of life, the author concludes in the beginning that life is meaningless. However, he does not stay with that conclusion. After deciding that the world is in God’s hands, that He has in fact set a time for everything and that His work will last forever, the author surmises that his life has meaning because “God will bring every act to judgement, everything which is hidden, whether it is good or evil” (Ecc 12:14).
This final assessment of the author is critical, because it is from an individual’s schema of meaning that one derives his hierarchy of values (Corsini, 2000). For this reason an integrated psychology can not be a valueless psychology. It is rather a psychology based in an acceptance of absolute truth and the rejection of a postmodern value system, which can provide nothing for the healing of internal conflicts. A sense of meaning not only provides the “why” to life but the “how” as well (Frankl, 1963).
The final ultimate concern to be dealt with is freedom, which is the key, psychologically speaking, to real change and healing. The striving and yearning for freedom has been a mark of the human condition as far back as history records. But the experience of true, existential freedom requires a level of functioning that many if not most people are either not capable of or too afraid to experience, for freedom of this nature refers to the fact that the individual alone is responsible for his own actions; the individual is the author of his life story and is what he is because of the choices he has made. For this reason people are said to be “condemned to
freedom” (Sartre, 1956, pg 631). The realization of true freedom, and the corresponding implications of such freedom leads to anxiety, and this “is the dizziness of freedom, which emerges when the spirit wants to posit the synthesis and freedom looks down into possibility, laying hold of finiteness to support itself. Freedom succumbs in this dizziness. Further than this, psychology cannot and will not go. In that very moment everything is changed, and freedom, when it again rises, sees that it is guilty. Between these two moments lies the leap, which
no science has explained and which no science will explain” (Kierkegaard, 1844).
That human beings have freedom and responsibility for that freedom is clear is scripture. Amongst the many examples, people are free to choose their leaders (Deut 1:13), to choose to fear God (Prov 1:29), to choose whose kingdom (cosmically speaking) they will serve (Josh
24:15), to choose right and wrong (John 7:17), to choose to love or hate God (James 4:4), and to choose life or death, blessings or curses (Deut 30:19). Two important psychological concepts which these and other scriptures illustrate or the ideas of willing and decision. In therapy, it is the will that allows the person to pass from responsibility to action, and then to change. This action requires a decision (May, 1969), and indeed scripture demands one.
With the importance of choice and responsibility in relationship to change as a framework, the key to healing in an integrative psychology stands on the words of Paul: “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is––his good, pleasing and perfect will” (Rom 12:2). Paul is telling the reader to choose not to conform to a sin-marred world. Included in this is the psychological damage that sin does to the psyche. Instead, the reader is to choose a different way of thinking, a new and transformed self that is closer in likeness to God, which is to be a true and authentic self.
The above verse is not limited to the spiritual, implications also exist for the cognitive part of the psyche as well. William James, the father of psychology, says essentially the same thing as Paul, “The greatest discovery of my generation is that human beings, by changing the inner attitudes of their minds, can change the outer aspects of their lives” (Sdorow, 1990). The Bible agrees with James on this point: “Be careful how you think; your life is shaped by your thoughts” (Prov 4:23).
Both psychology and theology acknowledge the importance of the thought processes and an integrated psychology must keep the cognitive aspect in mind. “A theory that denies that thoughts can regulate actions does not lend itself readily to the explanation of complex human behavior” (Bandura, 1977, pg 15). The antecedent to human behavior, as seen in both scripture and empirical study, is the cognitive process. Moreover, these cognitive processes tend to be predictable and changeable (Jones and Butman, 1991). This is similar to the idea behind
Social Learning Theory, which at its roots holds three basic tenants: First, response consequences influence an individual’s behavior. This is simply an acknowledgment of positive and negative reinforcers and punishments. It is clear in scripture that God does not hesitate to use reward and punishment as motivational tools (Deut 11:26, Prov 28:20), so it stands to reason that His creatures will learn in this way. Second, humans learn by observing others (modeling). God knows this and exhorts His people to model Christlike (i.e. healthy) behavior (Matt 5:16). Third, individuals are most likely to model behaviors of individuals they identify with (Woodward 1982). To this third tenant scripture speaks very clearly. The goal is to identify with and thus model Christ (1 Cor 11:1, Phil 3:10, 1 Tim 1:16, 1 Pet 2:21).
Another central tenant of both cognitive theory and the Bible is what psychology labels reciprocal interweaving, which posits that a person’s behavior is bi-directionally influenced by multiple factors, including one’s thoughts, emotions, personal characteristics, beliefs, and the environment (Bandura 1977). By altering one or more of these determinants man has a tremendous ability to influence his own destiny. This is why scripture warns so clearly to be cautious of how one forms his environment (2 Cor 6:14, 1 John 2:15).
One of the most important tenants of Social-Cognitive theory and of an integrated psychology is the self-regulatory capacity of human beings. The self-regulatory system mediates external influences to provide a basis for purposeful action. It is with the self-regulatory system that people begin to take control their thoughts, feelings, and actions (Bandura 1986). An integrated psychology might say it like this: “We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ” (2 Cor 10:5). Through his ability to self-regulate, or choose, man can use his mind to regulate his external actions and the consequences of those actions. Social-Cognitive
techniques can thus be used to accomplish existential goals in a theological framework.
“An aching soul is evidence not of neurosis or spiritual immaturity, but of realism” (Crabb, 1988, pg 14). It is a reality in this world that sin has caused suffering, and that no one is immune from it. But at the same time it is also a reality that imago Dei is present in every person and that change and healing is possible. “God has endowed us in such a way that we have a strong tendency or inclination toward belief in God. This tendency has been in part overlaid or
suppressed by sin. Were it not for the existence of sin in the world, human beings would believe in God to the same degree and with the same natural spontaneity that we believe in the existence of other persons, an external world, or the past. This is the natural human condition; it is because of our presently unnatural sinful condition that many of us find belief in God difficult or absurd”
(Platinga, 1983, pg 66).
The integration of psychology and theology makes both the psychologist and the theologian nervous in turn. But for someone who wishes to counsel integration is absolutely essential. Secular psychology alone is at a disadvantage because it is unable to see the person, the living soul, for what he or she really is; a study of the brain without a simultaneous study of the one who created it is void of healing because it lacks an understanding of the grace necessary to achieve healing. Theology without a proper understanding of psychology is also lacking, for without a proper understanding of the created beings, the study of the creator is reduced to an academic pursuit of doctrine.
A Christian counselor can not promise to heal every emotional wound that a client may bring to him, but then, he does not need to. He needs only to be faithful with what God has given him (this is no small task) and to be ready to do that which is the duty of all Christians-to manifest the love of Christ and preach the Good News in the unique way in which God, through His providence, has blessed him.







References

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A Theology of Work

Any theology, including a theology of work, must begin as the term itself implies with a proper understanding of God. Likewise, as humans are an integral part of work, a right understanding of man is also key to an accurate theology of work. A base concept of theology proper is the sovereignty of God, from which one derives an understanding of God’s will for his life in terms of righteousness and calling. Furthermore, a spiritual take on anthropology informs one of his uniqueness and value, a concept that carries over into what one does (including his work). Anything postulated in a theology of work must be said in the context of and submit to these truths. As this paper is not the venue to defend these base principles, it will be assumed that God is sovereign and that as such He has the right and the power to govern the believer’s vocational life and that each person is uniquely gifted to contribute something of value.
The idea of work, how it is carried out and exactly who does it has changed over the generations. By and large society has moved from a hunter-gatherer work force to the Industrial Revolution and then on into the current technology age. The church’s comments on work have largely been limited to the first half of the church age; the early church taught on the benefits of work for increasing the believer’s opportunity and desire to participate in virtuous behavior. The church fathers, such as Origen, saw in one’s work a source of dignity for the worker (Vacek, 1100). During the Reformation, Luther taught that even the most “insignificant, distasteful, despised duties” could, through the Spirit, become “adorned with divine approval as the costliest gold and jewels” (Luther 39). As the nature of work became less personal and geared more and more toward accumulating wealth for the employer, the church likewise became more and more silent, until perhaps recent years, when the evangelical position can often be boiled down to “don’t steal anything and don’t forget to tithe.” Considering how much of one’s life is spent working, the church, in living its mission, is obligated to provide for believers a theology of work so that the life of Christ may be lived out in all facets of life.
What sorts of activities are covered in a theology of work? What exactly counts as work? The definition of work will vary from person to person and indeed there are subjective elements involved. A definition of work must encompass more than what one does as a job, what one does for a living. At the rudimentary level work is that which is not leisure. Whereas leisure is an exercise done for enjoyment or rest, work is an exercise, mental or physical, that is done out of necessity. Further, work is creative productivity; it is expected to produce something for the effort put in to it. This is a sacred element of human work, where the divine and the mortal come together in co-creation. Human work is redeemable, able to be sanctified by God in preparation for the coming kingdom. Finally, as God was the first to employ creative productivity, work involves the utilization and application of gifts given by God toward that same purpose.
Assuming then one’s submission to God in the area of vocation, it is proper to ask, each one as an individual, what it is God wants one to do as a profession; indeed, many people spend an inordinate amount of time wrestling with this question and searching for the signs that will inevitably provide the answer. The question again is a good and right one, but many Christians have a difficult time accepting God’s answer when He says (by way of paraphrase), “Whatever you want.” While it would be easier to have God say “I want you to be a ,” there is no indication in scripture that God does this save for a very few individuals. This is not to say that God has nothing to say about vocation, however. In fact, the writers of scripture take how one approaches work, and even the very fact that he must work in the first place very seriously: As Paul says, “If one does not work he does not eat” (2 Thess 3:10).
To begin with, there are several principles to be drawn from scripture that apply directly to one’s work. One such principle evidenced in the very nature of God is justice. Genesis 18:19 refers to justice as the “way of Yahweh.” In the New Testament, Matthew 12:18 says that Jesus was sent to proclaim justice; there are over 500 references to justice to be found in the scriptures, suggesting that the practice of it is something that God desires of His people. The allure of fraud in the workplace is great, and considering the average person spends at least one-third of his time at work, the willingness and ability to seek justice in this, the era of Enron, is as important as it ever was.
Though the link is not always obvious with the limited insight of man, justice, in God’s sight, is most perfectly expressed when intertwined with mercy (Matt 23:23); it is a trait that God desires of His people above almost all others (Matt 9:13). The word mercy often carries with it the connotation of something given that is undeserved, rather than a duty, it is a gift given that could, should one choose, hold on to. But this is a description more fitting of grace–mercy is much broader in context. Mercy manifests often times as kindness, generosity, and charity. Understood in this manner one can see that mercy is ever applicable to one’s work life, whether he is supervising his employees, serving his supervisor, or dealing with the competition.
The foundation for both these principles is humility before God, that is, a willingness to remain faithful and submit to what God requires of the believer in all facets of his life, including his vocation. “He has showed you, O man, what is good, and what Yahweh requires of you: To act justly and to love mercy and to walk humbly with your God” (Micah 6:8).
The vocational life of a believer can not be compartmentalized apart from the rest of a life lived by faith, especially in a culture where one of the first questions asked after meeting someone is “What do you do?” One’s identity is so inexorably linked to one’s profession that if one chooses to be known as a Christian, if one chooses to live a life of testimony and witness to the gospel, he must examine what role his convictions play in the way he does his work, thus the importance of justice, mercy, and faithfulness in the workplace. Further, it is in living these principles that one can be sure he is within the will of God, whatever profession he chooses, and thus can find confidence without seeking signs that he is in the right job.
The scriptures do have some specifics regarding work. One of the first things one notices in examining these scriptures is that the current culture places value in what, according to God’s economy, is trivial. As mentioned, one’s identity is largely based in one’s vocation and this culture is one that measures success in terms of dollars. But scripture does not support this distorted view of work. On the contrary, the Bible is clear that one’s work, absent the grace of God, will provide nothing (Luke 12:27). Moreover, while the current culture, with cell phones, laptop computers, and now the combination of the two, coupled with the statistical fact of diminishing vacation days and time with the family, elevates work to a high priority. Scripture calls for it to be done in moderation; God calls on His people rest (Exodus 20:9-10). Finally, the scriptures call on believers to keep the main focus of their energy somewhere else, not on “perishable things,” but rather on seeking “the eternal life that the Son of Man can give you” (John 6:27).
This is not to say that the scriptures do not hold a high view of work. On the contrary, work done in the proper context and with the proper mindset is considered honorable and valuable and it is appreciated by God. Perhaps one of the reasons the apostle Paul called on Christ followers to refrain from laziness (Rom 12:11) and to earn their keep (2 Thess 3:10) is because he understood the great amount of care God put in to giving us the ability to work in the first place. Not only does God provide each individual with his own skill (Exodus 35:35), He values and appreciates the application of that skill. By implication, he is disappointed when His people fail to use their skills that He has given them (Exodus 28). A job well done is one of the few areas in life where the believer is able and called upon to please both God and man, and he is entitled to a just compensation for doing so (Gen 29:15) and will be likewise blessed by God for his efforts (Deut 15:10).
One thing work in the technology age has demonstrated is that mankind is linked closer together now more than ever before; even the most simple of jobs may have, to one degree or another, a global impact. Rarely in buying a diamond does one think of the individual in Africa who dug it from the ground. The migrant farm worker is rarely prayed for as one says grace over their lunch. Many professions are geared primarily for the upper class, since they are the only ones that can pay for the services and those that enter those professions are likewise primarily from the upper class, as they are the only ones who can afford to train for it. It behooves the believer to not only consider the moral and theological dimensions surrounding his own work life, but that of others and what part he plays in it as a consumer.
It has been suggested already that there is a sacred nature to work, should the worker allow there to be, and yet it goes even further than that. One’s work can become one’s calling, when certain elements become a part of the job. First, to have a calling implies that there is a caller, one must acknowledge the presence of God in his work. Second, with a calling there is a sense of urgency. Witness for example the prophets, who were called to begin (or at least begin training for) their work immediately. Witness also the ministers of the early church, who set about their work with such urgency that the gospel soon spread around the world. Third, a calling carries with it an equipping. It may come as natural ability or it may manifest as the ability and desire to learn the necessary skills. Finally, and most importantly, a calling changes the relationship between the caller and the called and they work conjointly to reach the goal of the call (Miller 2005). The work of one’s calling extends well beyond the temporal to the eschatological elements present in human work, leading “the present world of work towards the promised and hoped for transformation” (Volf 83). Human work finds its ultimate meaning when placed within the broader perspective of God’s purposes within Creation. As mentioned previously, man participates with God in co-creation when he labors in the context of faith, providing the building blocks for the coming kingdom.
One’s spiritual and vocational lives are intricately braided together into a holistic synergy, affecting not only each other but also all areas of one’s life. The leaders within the church, be they clergy or counselor, must make it their business to understand this and teach it to those given over to their care.


























Works Cited

Luther, Martin. The Estate of Marriage (1522) in “Luther’s Works vol 45. Philadelphia: Muhlenberg
Miller, David. “Living Out Our Callings in the Workplace,” at Luther Seminary in St. Paul, Minnesota, on January 5, 2005
Vacek, Edward. “Work”, The New Dictionary of Theology, edited by Joseph Komonchak (1990) Collegeville: Liturgical PressVolf, Miroslav. Work in the Spirit. (2001) Wipf & Stock Publishers

A Theology of Worship

There are thousands upon thousands of Christian denominations on the planet. There are thousands upon thousands of cultural variants represented within these denominations, and there is a plethora of preferences when it comes to the style in which one worships; subjectivity often dictates what is emphasized in worship, to its detriment. A theology of worship, however, must not be subordinate to subjectivity. A theology of worship ought to represent what is common amongst the thousands of variants for it speaks not so much to the style of worship as to the object of worship and what He demands of those who would claim to be worshiping Him. The point of this paper is to define what worship is, where it finds its source, and what, when stripped of the things of men, it should look like.
It will be posited momentarily that many in the church today are little concerned about a theology of worship and would be ill prepared to explicate one if called upon to do so. Such indifference does not do justice to the fact that worship is the only thing man gets to do alongside the angels (Heb 1:6, Rev 7:11) and that if he fails to do will be taken up by the very stones we walk on (Luke 19:40). Furthermore, a theology of worship is an important and worthy study to take up, if for no other reason that God says so. Yahweh declares himself to be a jealous God (Exodus 34:14) and promises destruction to those who forget him (Deut 8:19). And lest one think that because he goes to church and sings worship songs he has therefore not forgotten God, there is this warning: "These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is made up only of rules taught by men” (Isaiah 29:13).
Moreover, while the image of God inside a man draws him to worship his creator, he is still fallen and unable to do so without someone to teach him: “Then the king of Assyria gave this order: ‘Have one of the priests you took captive from Samaria go back to live there and teach the people what the god of the land requires.’ So one of the priests who had been exiled from Samaria came to live in Bethel and taught them how to worship the LORD” (2 Kings 17:27-28). It was God who first taught man how He was to be worshiped, and then He called upon some to teach it to others. A proper theology of worship is therefore important for those who are called to minister, both that they may draw near to God and that they may teach others to do likewise.
During a 1954 interview A.W. Tozer was asked what he thought would awaken the church from its complacency. He responded, "In my opinion, the great single need of the moment is that light‑hearted superficial religionists be struck down with a vision of God high and lifted up, with His train filling the temple. The holy art of worship seems to have passed away like the Shekinah glory from the tabernacle. As a result, we are left to our own devices and forced to make up the lack of spontaneous worship by bringing in countless cheap and tawdry activities to hold the attention of the church people" (Tozer, 87). Yet worship, perhaps more than anything else in which a human being participates in this life, is possessed with the supernatural and the eternal, and as human beings are neither one of these, to be left to one’s own devices when one is attempting to worship is a farce, it is a mockery of true worship. The act of worship sits, by its very nature, at the crossroads between Heaven and Earth, between this life and the next; the worshiper must make careful study of which route leads one closer to the Creator and which leads closer to the world, beginning with a definition of what worship is.
The majority of Christendom does not have a working definition of worship, at least not one that transcends cultural considerations. Anecdotal evidence of this can be found by simply listening after a church service for the common question, “Did you enjoy the service?” Understanding what worship truly is will tend to make one’s personal enjoyment of it a mute point. It must be first understood that worship has nothing to do with entertainment and very little to do with feelings. Rather, "true worship celebrates the most definite God of the covenant in Moses and Jesus, the God of Abraham, Isaac, and Jacob, of Sarah, Rebekah, and Rachel, and of countless others. Fundamentally, worship is the celebrative response to what God has done, is doing, and promises to do” (Burkhart, 17).
An exploration of the meaning of the word ‘worship’ itself will aid in defining the action which it connotes. The English word ‘worship’ has as its derivation “worthship”, from the old English, which carries the idea of ascribing worth to something. This is a good starting point, but the question then becomes one of how to go about ascribing said worth. The biblical words for worship will help answer that question. In the Old Testament the word “shahah”, meaning “to be brought low, to be humbled, to prostrate oneself” can be found in Exodus 34:8: “Moses made haste to bow low to the earth and worship.” Another word, “abad”, is found in Deuteronomy 10:12, and means “to serve”: “Now, Israel, what does Yahweh require from you but...to serve the Lord your God with all your heart and with all your soul.” The Greek of the New Testament carries the same ideas as the Hebrew of the Old; “proskyneo”, meaning “to kiss towards, to cast oneself on the ground” (found in Revelation 19:10) and “latreo”, meaning “to serve” (found in Philippians 3:3). The Greek also has a third word, “leitourgeo”(found in Romans 15:16), which has the idea of public work and service to people (Johnson, 2006).
Worship, then, is at least this: a placing of oneself into the most humble position possible, and from their surrendering all of oneself to the One being worshiped, resulting in service to Him by serving others, and thereby proclaiming His supreme worth. The apostle Paul seemed to have something like this in mind when he said, “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” (Rom 12:1).
Having defined what real worship is, where does such worship come from? It has already been stated that left to his own devices, man is woefully unable to show God true worship (just ask Aaron’s sons). The only conclusion one can draw at this point is that God is both the object and source of worship. As worship is itself a transcendent act, it will have many of the same qualities as the transcendent God.
The first quality of true worship is that it is trinitarian. In all areas of redemptive history all three persons of the Godhead have been active. It was true at creation and at the cross, in the old covenant and now in the new, and it must be true in worship as the people recall, proclaim, and enact the salvation story. “Here, then, is what worship does. It acknowledges the transcendence, the great glory, and the incomprehensible nature of God the Father. It tells the story from beginning to end of how God created, how the world fell away from him, how he became involved in the history of the world in Israel and in his incarnation in Jesus to rescue the world through his death, resurrection, and coming in glory to reign as Lord over all creation. And it unleashes the power and presence of the Holy Spirit in the assembled people, in ministry, in Word and Sacrament, and it connects God and people in a relational manner” (Webber, 34).
The peak of human history, of the redemptive history which worship is to recall, is the death and resurrection of the Messiah (Gal 4:4). As the worshiper recalls the coming of Christ, so too is he mindful of what the resurrection means for him now and at the second coming, for, “God's secret plan has now been revealed to us; it is a plan centered on Christ, designed long ago according to his good pleasure. And this is his plan: At the right time he will bring everything together under the authority of Christ‑‑everything in heaven and on earth. Furthermore, because of Christ, we have received an inheritance from God, for he chose us from the beginning, and all things happen just as he decided long ago” (Eph 1:9-11). Thus the worship has been chosen by the Father, purchased by the Son, and sealed by the Spirit.
As the center piece of all creation is the incarnation, so too must worship of the Creator be incarnational. As Yahweh is a relational God and worship is a divine-human encounter with Him, then in worship God is making himself known; likewise it can be said that the worshiper is making himself known to God. Ralph Waldo Emerson, who is not a typical source of ecclesiastical knowledge, indirectly addressed this point in saying, “A person will worship something, have no doubt about that. We may think our tribute is paid in secret in the dark recesses of our hearts, but it will out. That which dominates our imaginations and our thoughts will determine our lives, and our character. Therefore, it behooves us to be careful what we worship, for what we are worshiping we are becoming.” As one seeks God’s guidance in growing more and more in Christ-like maturity he must be sure not to overlook worship as a possible source of that maturity, as a chance to know God better and be known by Him. Such Christ-like maturity deriving from incarnational worship comes, like the incarnation itself, with sacrifice. King David, who sought to be and was called a man after God’s own heart, exemplified this when he said, “I will not take for the LORD what is yours, or sacrifice a burnt offering that costs me nothing” (1 Chronicles 21:24). Indeed, incarnational worship demands something of the worshiper; if he comes to be entertained he will not be entertained by Christ, if he wishes to receive something from God then he must leave something behind.
As both the object and source of worship, all three persons of the Godhead take an active role and are likewise to be actively worshiped; worship most especially focuses on the incarnation of the Logos at the fullness of time. It is from these two facts that one draws the necessary elements of true worship.
First, worshipers are called to respond to the redemptive history of the triune God; worship is a response to truth (Neh 9:3), to God’s greatness (Neh 9:6), to suffering (Job 1:20), and to his great deeds (2 Kings 17:36), to name a few. As God is the initiator of worship simply by being who He is, there is nothing the worshiper can do but respond.
Second, worship is a dialogue. “Rightly understood, worship is a dynamic process that culminates in a rehearsal of our relationship with God” (Webber, 45). God both speaks and listens in the worship service, bringing us His words through the Holy Spirit and carrying our response back to Himself in the same way; “...the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express” (Rom 8:26).
Third, worship is holistic. Throughout history God has used all of man’s senses to communicate to him and he continues to do so. Since men first began worshiping God, worshipers have used there mouths to sing praise, their ears to hear the truth, there eyes to see the symbols of their God (consider, for example, the temple furniture), their mouths to taste the emblems of the covenant, and their hands to make a joyful noise and lift in praise. The holistic nature of worship becomes even more compelling when one considers again the broad spectrum of its definition; worship is service and it is singing, it is rising up and bowing low, it is listening and it is hearing, it is gathered together and sent forth. Considering that man is called upon to worship in every season of life it makes sense that the Bible says that worship can be done with both sacrifices (Isaiah 9:21) and with feasts (John 12:20); at the city gates (Ezekiel 46:2), in a cave (Matt 2:11), on a boat (Matt 14:33), or in the temple (Luke2:37), and again these are but a few of the ways and places the Bible speaks of.
Fourth, “...a time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in spirit and in truth" (John 4:23-24). This last element, given by Christ, is perhaps the most essential of all. This is so because not only does the theology of these two verses encompass what has been said thus far, but by it the Christian has a litmus test for true worship and a warning against the false.
Not only is Jesus saying that true worship is not hindered by locality or style (4:21), but also that worship that is worthy of being called thus does not operate in the realm of the temporal but in the realm of truth, it is the response to “clear and definite knowledge of God derived from his special revelation” (Hendriksen, 167); and special revelation tells the believer that the very essence of God is spirit and therefore worship worthy of Him must have as its contents not the temporal (such as a chorus song or hymn one has memorized through repetition) but the spiritual (such as the proclamation, devotion, and obedience declared by the words of the song).
As mentioned, one can also extrapolate from these verses the converse of true worship. Whereas true worship focuses on the whole person of God, false worship is selective and allows the “worshiper” to leave unchanged, for he has not truly conversed with God. Similarly, whereas true worship springs from the truth of God, contemplated and meditated on, false worship is based on ignorance. It does not employ the mind but seeks only emotional responses. Moreover, whereas worship done in the spirit acknowledges the supernatural, false worship is superstitious, engaged in only out of fear of what might happen if it is ignored.
In summation, “genuine worship does not consist in coming to a certain place nor going through a certain ritual or liturgy nor even in bringing certain gifts. True worship is when the spirit, the immortal and invisible part of man, speaks to and meets with God, himself immortal and invisible” (Barclay, 161).
The idea of what makes up “essential” elements in worship may vary from one believer to another, and how the truth of a triune God or how the philosophy of incarnational worship actually plays out with the gathered church may likewise be different. What would be handy would be to go from the academic discussion of the theology of worship to actually seeing it lived out; the Bible portrays such an experience in a sort of case study in Revelation 4:
1 After this I looked, and there in heaven was an open door. The first voice that I had heard speaking to me like a trumpet said, "Come up here, and I will show you what must take place after this." 2 Immediately I was in the Spirit, and there in heaven a throne was set. One was seated on the throne, 3 and the One seated looked like jasper and carnelian stone. A rainbow that looked like an emerald surrounded the throne. 4 Around that throne were 24 thrones, and on the thrones sat 24 elders dressed in white clothes, with gold crowns on their heads. 5 From the throne came flashes of lightning, rumblings, and thunder. Burning before the throne were seven fiery torches, which are the seven spirits of God. 6 Also before the throne was something like a sea of glass, similar to crystal. In the middle and around the throne were four living creatures covered with eyes in front and in back. 7 The first living creature was like a lion; the second living creature was like a calf; the third living creature had a face like a man; and the fourth living creature was like a flying eagle. 8 Each of the four living creatures had six wings; they were covered with eyes around and inside. Day and night they never stop, saying: “Holy, holy, holy, Lord God, the Almighty, who was, who is, and who is coming.” 9 Whenever the living creatures give glory, honor, and thanks to the One seated on the throne, the One who lives forever and ever, 10 the 24 elders fall down before the One seated on the throne, worship the One who lives forever and ever, cast their crowns before the throne, and say: 11 “Our Lord and God, You are worthy to receive glory and honor and power, because You have created all things, and because of Your will they exist and were created.”
The reader should first note that the central figure in heavenly worship is the throne of God. What has been called worship by the western culture very often does not place God at the center. Common sense says that whatever is in the center (i.e. whatever is the primary figure) is that which is being worshiped; the question needs to be asked every time the church is gathered: who or what is being worshiped?
In this worship scene John attempts to describe what he sees around the throne of God and it is glory so overwhelming that human words are really too limiting. He attempts to describe what it is “like,” but the impression is given that there is so much more to say. It is probably not too bold to say that such glory is rarely witnessed in churches today, possibly because what is at the center is not the throne of God.
The next several verses give tell the reader of the transcendence and unequaled royalty of the One seated on the throne and the scene concludes by describing incessant and essentially compulsive worship of God. The people gathered are not talking amongst themselves, they certainly are not thinking of what needs to be done at home or who is playing in the big game. They have given their whole selves over to the worship of their God and He has rewarded them by revealing His glory.
There are several revealing components in this case study. The first is that God is always (this should be emphasized–always) the object and subject of worship. There is no “I” to be heard, only “He” and “You.” This is not to say that a song that says something about the worshiper is always out of place in church; but one must always question who is really being extolled. For example, if a parishioner sings with all her heart “I walk by faith...I put my trust in you,” or “Some men may turn away but not me (this is a paraphrase),” who is being worshiped? The worshiper has just proclaimed her own goodness to God! The songs of Heaven do not tell God about the worshiper, they recall and respond to His judgement, creation, and salvation.
A second component is that heavenly worship is corporate in nature. While private praise is always a good thing, public praise just brings all that much more to lay before the throne. Each doxology in the above scripture passage increases the number of worshipers with it, from four to twenty-four and eventually to pretty much everyone. And all of these worshipers illustrate the third component, that heavenly worship is passionate worship. In bringing the church closer in line with heavenly worship the question is never whether it should be formal or informal, but rather how passionate can it be made in either case (Azurtia, 2006).
While one must be circumspect in rejecting the elements commonly thought of as comprising worship in this culture (which, the more one thinks about them the less they have to do with anything said thus far), it would not be unreasonable to say that much worship done by the gathered church in this culture is lacking. Some of this is understandable; the church, after all, is not yet the pure and spotless bride she will someday be. And no matter what happens in the churches of this country or even the world, the God of heaven will be worshiped; “A man can no more diminish God's glory by refusing to worship Him than a lunatic can put out the sun by scribbling the word, 'darkness' on the walls of his cell” (Lewis, 35). Yet the fact remains that Yahweh deserves better than what He is often given.
When the source of worship is called upon to provide, and the essentials of worship are included, style really becomes a non-issue; never-the-less, corporate worship is possibly (and quite probably) the most important and meaningful function that those gathered will participate in all week and as such it deserves planning and preparation. The church has a long history and many traditions that can and should inform a modern worship service, and at the same time the Holy Spirit continues to bring new talent and new songs into the heart of today’s worshipers. “The greatest challenges, as well as the greatest returns, will come to those churches that manage to bring both tendencies together (traditional and contemporary worship) in creative ways, that incarnate an ancient future faith” (Sweet, 48).
According to Robert Webber, in seeking out this ancient future faith a worship service should include four main elements: the gathering, in which those gathered ascend into the presence of God (Revelation 4 provides a map on how to get there); the Word, where those gathered hear God speak to them through His Word and the people respond to the truth they have been given; the table, where the gathered remember the central figure in redemptive history and share in a spirit of thanksgiving; and the sending forth, where the church gathered becomes the church scattered to love and serve the Lord in their daily lives. These elements are characterized by a narrative quality that takes the worshiper on a journey to the throne room of God, where a rehearsal of his relationship with God is expressed through Word, response, and service (Webber, 21).
These four things which compromise a worship service are not things which the culture as a whole participates in or even understands. To this end, true worship is and should distinctly counter-cultural. There is no reason for worship to be offensive to the non-believer; in fact, one would hope that it speaks to some part of him and makes him long for the God to whom it is addressed, but it does not have evangelism as its purpose.
Having said that, Christian worship always reflects the culture out of which it is offered. Everything from styles of dress to music and even the symbolism used vary widely depending on cultural contexts. At the same time it remains prophetic, challenging any dimension of local culture that is at odds with the gospel of Christ.
God desires worshipers. Worship is, according to John Piper, the very purpose of the church (Piper, 41). Jesus said that God seeks those who would worship in spirit and in truth. A proper theology of worship informs the believer that worship is a holistic experience, involving all of his senses, his heart and his mind in adoration, proclamation, and service. It happens all week, not just for a few hours on a Sunday (for it cannot happen even then if it has not been happening already) and it is at core of who he was designed to be as one created in the image of God. Let him place God at the center of his worship, call on God to aid him in doing that, and in so doing grow more like his Creator in the process.










Works Cited
Azurtia, Art.; John Johnson. Class Notes, Theology and Practice of Worship. Western Seminary, January 23, 2006
Barclay, William. Daily Study Bible Series, “The Gospel of John.” Philadelphia: Westminster Press, 1975
Burkhart, John. Worship. Philadelphia: The Westminster Press, 1982
Hendriksen, William. New Testament Commentary, “Gospel of John.” Grand Rapids: Baker Book House, 1953
Johnson, John. Class Notes, Theology and Practice of Worship. Western Seminary, 2006
Lewis, C.S. The Problem of Pain. San Francisco: Harpers, 1940
Piper, John. Let the Nations be Glad. Grand Rapids: Baker Books, 1993
Sweet, Leonard. Faithquakes. Nashville: Abingdon Press, 1995
Tozer, A.W. Keys to the Deeper Life Grand Rapids: Zondervan, 1957