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Abstract
In many religions, worshipping God whilst moving the body is part of worship. This article aims to explain and defend the position that worshipping God by moving the body in liturgy is biblical and has a theological foundation. The discussion is divided into three. Firstly, the writer traces the origins of objections to bodily movements in liturgy and analyses them. Secondly, it is explained that body movement is a language to God. A biblical argument about body movements, which should not be trapped in appearance and drama, is the third part. The article concludes that worship by gestures is biblically substantiated. The research contribution suggests that the church should be accommodating in its orthodoxy to accept this as truth. The church should deem it important to teach the congregation the concept of true worship and not worship that is trapped in appearances. The key finding is that the meaning of worship lies not in the direction but in the worshippers’ hearts. Each church should have a unique way in their respective cultures. This article performs a theological reconstruction of worship theology and analyses it briefly through a literature review of several literature works such as books, articles and research findings.
Highlights
Worship has a significant role in religious practice (Bayne & Nagasawa 2006)
Seen in contemporary religious worship, Durkheim (2011) states that worship is characteristic of human religious power, which can be traced to primitive worshipping rituals that feature specific body movements (Mustaffa, Awang & Basir 2017)
The problem is in the aspect of theological values and with the church’s decisions and attitudes: whether to accept or reject this theology as a part of the liturgy. This is not a goal, but the means to a human endeavour to express his love of God
Summary
Worship has a significant role in religious practice (Bayne & Nagasawa 2006). Adherents of religion find it a way to connect with God. The manifestation of human actions to worship God can be seen through a person’s liturgical movements and goes on to explain how body worship becomes more important than churches, holy places, books or other items (Mitchell 2006). It is through worship involving the body that awareness of God is built up. Zephaniah 3:17 states God sings to his people and alludes to movement to save sinful people, and human beings respond to God’s work of salvation with rejoicing (Chrisholm 2002:450) This dialogue underlies the overall liturgical view that there is a real correspondence between the body and theology (Jacobson et al 2013; Ross 2008). Both have opposing beliefs with regard to body movements in worship
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