Anabaptists see the church as a radical body of believing disciples. Worship arises out of this community of faith and is simple and egalitarian. It recounts God’s story of redeeming love through the ongoing experience of the community of faith.
Anglican worship emphasizes the incarnational and sacramental motifs of the Christian faith. God was embodied in Jesus Christ. Thus, in worship the church incarnates in a visible and tangible form the embodiment of God in Jesus Christ for the salvation of the world.
Worship, for Pentecostal and charismatic Christians, is an expression of the experience and empowerment of the Holy Spirit—an event which for many brings the Scriptures to life and continuously incarnates Jesus Christ in his church. The release of a life of praise, of intercession, and of spiritual gifts for ministry takes place in the setting of the body of Christ at worship.
Free-church worship occupies a middle position between the liturgical/sacramental forms of worship and the informal worship of many charismatic churches. Whereas free churches may follow a formal order of service, their worship does not conform to historic Eucharist-centered liturgies. This worship has three objectives: to speak to God, to listen to God, and to respond to God—a sequence based on the ancient biblical structure of proclamation and response. This style of worship is found in evangelical and fundamental churches as well as in many mainline Protestant congregations. Many Pentecostal churches also use a free-church format in their Sunday morning services.
In our pluralistic world, it is often necessary to consider several perspectives to gain a complete picture of a concept or object. Theology has been similarly affected by this multicultural, multidimensional approach. As this article points out, we benefit from studying many different models as we attempt to understand the theology of liturgy.