My understanding of worship is constantly evolving, shaped by personal experiences, theological reflections, and the insights gleaned from different sources, including the readings and discussions in our Art of Worship course. But for me, the biggest shift in understanding is that worship is a multifaceted concept that moves beyond the confines of the Sunday morning service to permeate the entirety of our lives (I almost said “human lives”, but I believe all of God’s creation worships in their own way as well!). This paper seeks to articulate my current theology of worship, acknowledging its influences - especially recent ones from my class reflections - and outlining my intentions moving forward.

Initiation of Worship

At its core, my theology of worship begins with the recognition that worship is not primarily initiated by humanity, but by God. As Drake’s reflections on “Call and Response”[1] and the concept of divine initiation suggest, God extends the first invitation. Like the sun compelling the flower to open, God’s presence and love beckon us into relationship and response. This invitation is not limited to grand pronouncements but is woven into the fabric of creation, scripture, the life of Jesus, and the quiet nudges of the Holy Spirit. The “Call to Worship” in our liturgy serves as a symbolic acknowledgment of this divine initiative, reminding us that we gather not solely by our own will, but in response to God’s call.

The Structure of Worship

The functional definition of worship presented in The Work of the People, which outlines a structured flow beginning with gathering, engaging with scripture, responding through sacraments, offering gifts and service, and finally, going forth as Christ’s disciples[2] resonates with me as well. This “ordo” emphasizes worship as a dynamic and participatory experience, a far cry from a passive “sit back and watch” scenario. Indeed, the authors assert that “the act of worship makes us ‘church,”[3] highlighting its central role in forming the Christian community from which all other activities stem. We honor this ordo because it ties us back to Christ’s original followers and believers and provides continuity throughout the ages, while at the same time allowing us to innovate and reinvent it for our times and culture.

Where Worship Takes Place

While I appreciate this classical structure of Sunday morning worship, akin to Barbara Brown Taylor’s view of the “altar”[4], my personal experiences have expanded my understanding of where and how worship can occur. I find myself agreeing with the sentiment that opportunities for worship exist in many small and significant moments of daily life, in diverse places. If an altar is a place where we recognize the divine presence, as Taylor suggests in the context of a world seen entirely as an altar before the temple existed, then worship becomes the act of acknowledging that presence and discerning its call in our daily lives. My own experiences of “micro-worships” - moments of gratitude, seeking intercession, and recognizing the sacred in nature, in others, and even at my home altar - underscore this belief that worship is not confined to Sunday mornings but is an everyday activity.

The Work of the People

This leads to my understanding of liturgy as “the work of the people” (leitourgia)[5]. This definition emphasizes the participatory nature of worship, rejecting a passive model where a select few from the priestly class “perform” for the congregation. While liturgical texts may be crafted and led by some, the entire community must be actively engaged. I concur with the authors that God’s presence in worship is often experienced when everyone actively participates, preventing it from becoming a performative and empty gesture. However, I also recognize the challenges to achieving this in modern churches, where factors like the professionalization of clergy (who we expect to do all the work for us) and the influence of consumerist culture can foster a more passive form of worship, turning congregants into spectators rather than active participants. I have experienced both feelings of disengagement and detachment as well as dynamic – and even ecstatic – participation in a service, where sometimes the Word and the music move my body and my heart seemingly without any effort from me. We must work with our worship leaders and our congregations to create engaging, involved, participatory, culturally appropriate worship that moves people’s hearts and their bodies.

Embodied Worship

Drawing on Taylor’s emphasis on embodiment, and Drake’s poem “Worship”[6], I believe that worship is a deeply embodied experience. Taylor argues that “every spiritual practice begins with the body,” urging us to engage our senses and be fully present in our physical forms. Drake’s poem beautifully illustrates this through the physical act of arriving, the sensory details of the worship space, and the embodied posture of prayer. Whether we are “human beings having a spiritual experience” or “spiritual beings having a human experience,” (Pierre Teilhard de Chardin, 1881–1955) the connection between the physical and spiritual in worship is undeniable. My experience as a member of a predominantly black, urban, evangelical, LGBTQIA+ church in the 90s reinforces the belief that when we fully inhabit and move our bodies in worship, the Spirit moves too. This understanding informs my appreciation for worship that engages multiple senses and encourages physical participation where appropriate while respecting personal and cultural styles and boundaries.

Intensive & Extensive Worship

The concept of intensive and extensive worship[7] as interdependent is particularly meaningful to me. My current congregation’s practice of concluding each service with the declaration, “The worship has ended, let the service begin!” powerfully illustrates this transition. It signifies that our formal worship is not an end in itself but a springboard into active engagement with the world, where we embody our faith through concrete actions like serving the unhoused, supporting the transgender community, and advocating for environmental justice. These acts of service become forms of prayer and meditation, deepening our faith through tangible expressions of love and compassion. This seamless flow between intensive and extensive worship underscores my belief that true worship is a way of life, not just a Sunday ritual.

The Role of Scripture

I believe scripture must hold a central role in worship, engaged with intentionally and strategically. Because church members have varying levels of scriptural literacy, it is important to present scripture in a way that does not just justify that sermon’s message, but rather also allows the scripture to speak for itself in a way that enables people to experience it in new and authentic ways. I see immense value in educational efforts, such as multi-week explorations of specific biblical books or narratives, which allow for deeper theological reflection and more nuanced interpretation. I believe it's crucial to employ diverse reading techniques—like using multiple voices, visual aids, or brief contextual introductions—to enhance accessibility and connection for people with varied levels of biblical knowledge. Part of this accessibility involves actively inviting personal connection, encouraging individuals to reflect on the text through the lens of their own identity, whether related to gender, ethnicity, orientation, ability, or any other point(s) of view. This practice affirms my conviction that the Bible is the 'assembly's book,'[8] a resource for the entire community, not just specialists. Finally, I believe that providing training for readers and fostering a culture of careful preparation significantly elevates the power and meaning derived from scripture in both personal and communal settings.

The Sacraments - Baptism

My understanding of the sacraments of Holy Baptism and Communion, the two recognized by the UCC, is also evolving. I am struck by Gunnemann’s assertion[9] that the core meaning of baptism is the call to share in Christ’s ministry, marked by self-giving, rather than solely focusing on the individual benefit of salvation. While my niece Merrick’s baptism was a loving occasion, I wonder to what extent this call to service was fully grasped by all present. This understanding is critical, especially for ordained clergy, as the administration of sacraments constitutes a “baptismal call” that invites us to do the work of the church for the rest of our lives, and I believe that more education and discussion with the parents of children being baptized is required in churches where this is not already done.

The Sacraments - Communion

Regarding Communion, all churches I have attended throughout my life emphasizes radical hospitality, welcoming all to God’s table, with no exception. While this inclusivity is vital, Gunnemann’s concept of the Eucharist[10] as a “Sacrament of Discipleship” challenges us to move beyond mere remembrance and hospitality to an “invocation of the Spirit” that fuels us for ethical living and communal responsibility. I believe this definition of communion is most powerfully embodied when the celebrant uses the elements to emphasize both an individual and a collective reaffirmation of our responsibility to do Christ’s work through this sacred ritual. Practices like waiting to drink the cup together as a symbol of oneness while consuming the bread individually emphasize this idea when combined with a thoughtful invocation. Furthermore, consciously linking communion to specific acts of service and fostering communal reflection on its implications for ethical living could transform it from a simple act of hospitality into a powerful catalyst for discipleship, bridging our intensive and extensive worship.

The Power of Relevance

The concept of “preaching with power,”[11] as outlined by Rev. Dr. Jeremiah A. Wright, Jr., resonates deeply with my understanding of impactful worship. Preaching that connects the hearer to the holy and their story to the holy story, addressing contemporary issues through a theological lens and inspiring a commitment to radical change, is essential for relevant and engaging liturgy. This is why I love choosing accessible, beloved stories - perhaps even movies - to illustrate concepts that deeply touch our lives (like engaging with our shadows, showing deeper understanding for those who are different from us, and liberation from shame). When presented in ways that are relevant and useful to people’s lives, they open up and embrace the word because it’s meaningful to them, and they are also more receptive to the power of God’s message in scripture. Combining all these elements - together with personal stories of lessons learned in my own life - creates sermons that “preach”, and that people will continue to think about and talk about long after worship is over.

Celebration & Resilience

Finally, I recognize the crucial role of worship as both celebration and resilience, particularly for marginalized communities and in times of trouble. Scripture reveals worship as a dynamic expression, shaped by personal and community context. Exodus 15:1-21, the Song of Moses, exemplifies celebratory worship. Emerging from the Red Sea’s miracle, the Israelites’ spontaneous song and dance affirm God’s deliverance. This embodied response, a fusion of music and movement, underscores worship’s power to express profound joy and gratitude. My experience in my predominantly LGBTQIA+ MCC church in the 90s taught me these things. Gospel music and movement created a liberating space for me and my LGBTQIA+ siblings. There, worship wasn't just ritual; it was a defiant celebration of identity, a reclaiming of bodily autonomy and expression in a world that often denied our embodiment and our dignity. Remembering God's acts, as in Exodus, became a communal celebration of identity and our entitlement to God's grace, reinforcing our value as beloved children of God.

Acts 4:23-31 contrasts this with worship born from adversity. Facing persecution, the early church sought strength, not escape. This passage highlights worship's role in fostering resilience. During my coming out process as a teenager, this resonated deeply with me and my experience as a young person in the UCC gave me hope and resilience. Facing isolation, prayer became a lifeline, a source of hope in the midst of hopelessness. Today, as the LGBTQIA+ community faces renewed persecution, this passage remains vital to our community and encourages us to speak out with great boldness for what is right. Worship in this sense becomes a form of resistance, a collective declaration of our worth in the face of those who would make us worthless. Shared prayer creates unity, empowering us to continue advocating for justice.

My Commitment

Moving forward, as I prepare to enter into ministry in Christ’s church, my commitments to the way I will lead worship include:

Advocating for more participatory elements in our liturgy, seeking ways to move beyond passive observation to active engagement.
Encouraging a deeper and more intentional engagement with scripture through thematic readings, diverse presentation methods, personal reflections and educational opportunities.
Promoting a more robust understanding of the sacraments, particularly emphasizing the call to discipleship inherent in baptism and the transformative potential of communion as fuel for ethical action and communal responsibility.
Supporting preaching that is relevant, powerful, and addresses the contemporary challenges faced by our members, our community and the wider world.
Remaining mindful of the dual nature of worship as both celebration and a source of strength, particularly for those on the margins.

Conclusion

My theology of worship – which is still evolving - is centered on the belief that it is a dynamic, participatory, embodied, and outward-focused response to God’s initiating love. It is a practice that extends beyond the walls of the church into the fabric of daily life, shaping us as individuals and as a community to live out Christ’s call to love and service. It is a journey of ongoing learning and growth, informed by scripture, tradition, personal experience, and a deep commitment to making worship a truly transformative “work of the people.”

Works Cited

[1] Drake, Regina. "Reflections on Call and Response," essay provided by Pathways.

[2] Dawn, Marva J. The Work of the People: What We Do in Worship and Why. Herndon, VA: Alban Institute, 2001. Page 16.

[3] Ibid. Page 7

[4] Barbara Brown Taylor, An Altar in the World: A Geography of Faith (New York: HarperOne, 2009), Page 2.

[5] Dawn, Marva J. The Work of the People: What We Do in Worship and Why. Herndon, VA: Alban Institute, 2001. Page 8.

[6] Drake, Regina Harris. "Worship." In Beyond the Frontier: African American Poetry for the 21st Century, edited by E. Ethelbert Miller, 63. Baltimore: Black Classic Press, 2002.

[7] Price, Charles P., and Louis Weil. Liturgy for Living. New York: Seabury Press, 1979. Excerpt provided by Pathways.

[8] Marlea Gilbert, Christopher Grundy, Stephanie Perdew, and Nanette Sawyer, The Work of the People: What We Do in Worship and Why (Lanham, MD: Rowman & Littlefield, 2006), Page 50.

[9] Louis H. Gunnemann, "Gunnemann on Baptism: The Sacrament of Calling," United Church of Christ, accessed April 11, 2025, http://www.ucc.org/education/polity/pdf-folder/gunnemann-on-baptism.pdf.

[10] Louis H. Gunnemann, "Gunnemann on Eucharist: The Sacrament of Discipleship," United Church of Christ, accessed April 11, 2025, http://www.ucc.org/education/polity/pdf-folder/gunnemann-on-eucharist.pdf.

[11] Jeremiah A. Wright, Jr., "The Rev. Dr. Jeremiah A. Wright, Jr., 'Preaching with Power' March 2011," YouTube video, 30:31, sermon delivered at Preaching with Power, The Urban Theological Institute of The Lutheran Theological Seminary at Philadelphia, March 7, 2011, posted by "LTSP Communications," July 30, 2011, http://www.youtube.com/watch?v=bqP0P2YffVQ.