John Owen, a towering figure in Puritan theology, articulates a profoundly Christocentric vision of Christian worship, one that is inseparable from the person and work of Jesus Christ. He contends that “the glory, life, and power of Christian religion” derive their meaning, vitality, and efficacy from their direct relation to Christ, who is the foundation and object of true worship. This assertion establishes a foundational principle: true Christian worship is wholly dependent upon and oriented toward Christ, the incarnate Son of God. Any form of devotion that deviates from this Christological center risks losing its authenticity and theological integrity.

Owen’s insight is not merely a theoretical construct but a reflection of the biblical witness, which consistently affirms that worship is to be rendered to God through Christ, in the Spirit (John 4:23–24; Philippians 2:9–11; Hebrews 10:19–22). The apostolic proclamation centers on the reality that Christ alone mediates the relationship between God and humanity (1 Timothy 2:5), and, as such, all true worship must flow from the grace secured by his atoning work. This Christ-centered approach to worship stands in contrast to both legalistic distortions that substitute ritual for relationship and to modern tendencies that dilute worship into mere religious experience detached from doctrinal truth.

Theologically, Owen’s argument aligns with the broader Christian tradition, which emphasizes that Christ, as the mediator of the covenant, is the sole means by which believers can approach God. Historically, this understanding of worship has shaped Christian liturgy, preaching, sacraments, and prayer, particularly within the Reformation’s emphasis on sola Christus. Yet, as contemporary worship practices often drift toward anthropocentric models that are focused on human experience, emotional expression, or cultural relevance, Owen’s admonition serves as a corrective, calling the church back to its proper foundation and function.

In this essay, I will explore the nature of proper worship as defined by its Christological foundation. First, I will examine the biblical roots of Christ-centered worship, demonstrating how Scripture consistently directs adoration to the Father through the Son. Second, I will engage with theological arguments that reinforce Owen’s position, drawing from the patristic, medieval, and Reformation traditions. Third, I will trace the historical development of Christ-centered worship, noting key moments in church history where this principle was either upheld or neglected. Finally, I will discuss the practical implications of Owen’s vision for contemporary worship, arguing that a return to Christ-centeredness is essential for the spiritual health and faithfulness of the church today.

The Christ-Centered Nature of Worship in Scripture

Owen’s claim that Christian worship finds its “formal nature and reason” in Christ is rooted in Scripture. From Genesis to Revelation, worship is presented as a response to God’s self-revelation, a trajectory that reaches its culmination in the person and work of Jesus Christ. The New Testament, in particular, presents Christ as the ultimate disclosure of God’s character and will, demonstrating that all true worship must be mediated through him.

The Apostle Paul articulates this Christocentric vision in Colossians 1:15–16, where he describes Christ as “the image of the invisible God, the firstborn of all creation,” emphasizing not only Christ’s divine preeminence but also his role as the agent of creation. This passage situates Christ as the very ground of existence and, by extension, the proper object of worship. The notion of Christ as the true and perfect revelation of God is further reinforced in Hebrews 1:3, where he is identified as “the radiance of the glory of God and the exact imprint of his nature,” through whom God has spoken definitively in these last days (Heb 1:1–2). These declarations highlight that the worship of God is most fully realized in the worship of Christ, who, as the incarnate Son, serves as the sole mediator between God and humanity (1 Tim 2:5).

Jesus himself affirms this Christological foundation of worship in his dialogue with the Samaritan woman at the well. In John 4:23–24, he declares that true worshipers will worship the Father “in spirit and truth.” While some interpretations of this passage emphasize the inward and sincere nature of worship, a fuller reading recognizes that this worship is inseparable from Christ’s identity as the incarnate Word. The Johannine prologue establishes this connection explicitly, identifying Christ as the Logos through whom the fullness of God’s grace and truth is made known (John 1:14, 17). Thus, to worship in “truth” is to worship in and through Christ, the one who embodies divine revelation.

This Christocentric orientation is further reinforced in the early Christian hymn recorded in Philippians 2:9–11, which envisions the universal acknowledgment of Christ’s lordship: “at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” This passage is deeply significant for Christian worship, as it presents the exaltation of Christ as the fulfillment of divine purposes, calling all creation into a posture of submission and adoration before him. The doxological response of bowing and confessing Christ’s lordship underscores the fact that proper worship is inherently Christological—rooted in the recognition of Christ’s person and redemptive work.

The pattern of worship presented in Scripture is therefore distinctly Christ-centered. In contrast to the worship practices of the Old Covenant, which were mediated through the temple, priesthood, and sacrificial system, the New Covenant establishes Christ himself as the temple (John 2:19–21), the high priest (Heb 4:14–16), and the atoning sacrifice (Heb 9:11–14). Worship no longer revolves around a physical sanctuary or a prescribed system of sacrifices, but around the risen and exalted Christ, through whom believers have direct access to God. Consequently, Christian worship that does not consciously center on Christ departs from the biblical paradigm and risks becoming theologically deficient.

Thus, Scripture consistently affirms that Christian worship is neither a generic religious practice nor a vague spiritual exercise, but a response to the triune God as revealed in Jesus Christ. The theological logic of biblical worship directs all adoration, confession, and thanksgiving through Christ, who is both the object and mediator of worship. As Owen warns, any attempt to conceive of worship apart from him is a fundamental departure from the very nature of the Christian faith.

Theological Foundations of Christocentric Worship

John Owen’s insistence that Christ is the source and center of worship’s vitality arises from a deep theological conviction: if worship is the human response to God’s self-disclosure, then Christ, as the supreme revelation of God, defines its very essence. This conviction is rooted in the doctrine of the hypostatic union—the foundational mystery in which the divine and human natures are perfectly united in the person of Christ. As God, he possesses intrinsic worthiness of worship, eternally sharing in the divine glory of the Father (John 17:5). As man, he serves as the perfect representative of redeemed humanity, fulfilling the obedience Adam failed to render (Rom 5:19) and offering himself as the propitiatory sacrifice that reconciles sinners to God (Heb 2:17). Because of this dual nature, worship directed to Christ is neither idolatrous nor inadequate; rather, it is the only worship truly acceptable to God, harmonizing perfectly with the structure of divine revelation and redemption.

Michael Horton underscores this necessity in The Christian Faith (2011), arguing that the hypostatic union is not merely a doctrinal assertion but the linchpin of Christian worship. He maintains that Christ’s dual nature resolves the tension between God’s transcendence and immanence: “In Christ, the unapproachable God becomes approachable, not by diminishing his glory, but by clothing it in human flesh” (Horton, 2011, 456). Horton’s insight expands upon Owen’s view, demonstrating that Christocentric worship is not an arbitrary emphasis but a theological necessity grounded in the incarnation itself. His argument invites modern believers to see worship as an act of participation in the incarnate Son’s communion with the Father, mediated by the Spirit—a trinitarian dynamic that Owen assumes and which remains central to contemporary theological reflection.

John Calvin further enriches this framework, warning in his Institutes of the Christian Religion that all worship apart from Christ inevitably degenerates into idolatry. Only through the Son can believers approach the Father with confidence (Inst. 2.6.1). For Calvin, Christ’s mediation is not simply functional but theologically imperative: without him, humanity lacks both the capacity and the right to offer pure worship. This aligns with the New Testament’s portrayal of Christ’s priestly work, particularly in Hebrews 9:24–28, where he enters the heavenly sanctuary on behalf of his people, securing eternal redemption. Through his atoning sacrifice and ongoing intercession, Christ not only grants believers access to God’s presence but also sanctifies their worship, making it acceptable (Heb 13:15). Kelly Kapic, in Communion with God (2007), builds on Calvin’s insight, emphasizing that Christ’s priesthood reorients worship from a human-initiated act to a divine gift: “We do not climb to God; Christ descends to us and lifts us into the Father’s presence” (Kapic, 2007, 132). This perspective underscores the gracious nature of worship, a theme resonant with Owen’s emphasis on Christ’s mediatorial role.

This mediatorial role reveals that Christian worship is never a human achievement but always a participation in the worship Christ himself offers. As the true high priest, he perfects the prayers and praises of his people, presenting them as a fragrant offering before the Father (Eph 5:2). Owen argues that the efficacy of worship depends entirely on this intercession—without it, human devotion remains defiled by sin; in Christ, it is sanctified and pleasing to God.

James K.A. Smith, in Desiring the Kingdom (2009), reinforces this perspective, contending that worship is formative precisely because it is Christ-centered: “Worship is not just an expression of our love for God; it is where we are shaped into the image of the Son by the Spirit” (Smith, 2009, 167). Smith’s cultural-liturgical framework highlights how Christocentric worship guards against both legalism—where rituals become a means to earn favor—and subjectivism—where worship is reduced to personal experience. Instead, it is a received reality, a participation in Christ’s own worship, which Owen similarly defends as the antidote to self-reliant or self-focused devotion.

The spiritual benefits of worship including intimate communion with God, sanctification, and the magnification of divine glory—are likewise mediated through Christ. Owen’s assertion that all “benefits and privileges” of Christianity flow “by virtue of [Christ]” reflects Paul’s declaration that every spiritual blessing is bestowed in Christ (Eph 1:3). Forgiveness, the Spirit’s indwelling, and the hope of eternal life are accessed through union with Christ, making him the indispensable center of devotion. N.T. Wright, in Paul and the Faithfulness of God (2013), expands this idea, arguing that union with Christ provides the participatory framework of Christian existence: “To be ‘in Christ’ is to be caught up into his story, his death and resurrection, his worship and mission” (Wright, 2013, 519). Wright’s narrative approach connects Owen’s theology to the lived experience of believers today, framing worship as an enactment of this union, where Christ’s past work and present reign animate the church’s praise.

Thus, a properly ordered theology of worship must remain Christocentric. Any attempt to approach God apart from Christ undermines the gospel and distorts worship’s nature. Owen’s insight remains pressing, a point affirmed by Sinclair Ferguson in The Whole Christ (2016): “Worship divorced from Christ becomes either a hollow formality or a frantic search for spiritual experience—both miss the mark of God’s glory revealed in the Son” (Ferguson, 2016, 189). Ferguson’s pastoral emphasis reinforces Owen’s warning that worship unmoored from Christ loses vitality, integrity, and its Christian identity. The call to worship, then, is a summons to Christ—to behold his glory, receive his grace, and join his eternal communion with the Father through the Spirit. This trinitarian vision, implicit in Owen and explicit in modern scholarship, ensures that Christocentric worship remains the heartbeat of the church’s life and mission, just as it has been throughout the centuries.

Historical Perspectives on Christ-Centered Worship

The Christological foundation of worship is not a theological novelty but a consistent thread woven throughout the history of the church. In the apostolic and post-apostolic era, early Christian leaders such as Ignatius of Antioch and Irenaeus emphasized Christ’s centrality in worship, recognizing that proper devotion must be oriented toward the incarnate Son. Ignatius, writing in the early second century, urged believers to gather in unity around the bishop and the eucharistic celebration, describing these gatherings as occasions to “sing praise to Christ” (Epistle to the Ephesians 4). His letters reflect an early Christian consciousness that worship is inseparable from Christ’s person and work, echoing the New Testament’s witness that he is the sole mediator between God and humanity (1 Tim 2:5).

Irenaeus, in his polemic against Gnostic distortions, further reinforced this Christocentric vision. He insisted that Christ, as the incarnate Word, is not only the true object of worship but also the lens through which God’s glory is beheld. In Against Heresies, he contends that “the glory of God is a living man, and the life of man is the vision of God” (4.20.7), a statement that underscores how divine revelation and true worship converge in Christ. This conviction was formally codified in the Nicene Creed (325 AD), which confessed Christ as “true God from true God, begotten, not made,” ensuring that Christian worship remained Trinitarian and anchored in the divine Son. The council’s rejection of Arianism reaffirmed that any worship deviating from the full deity of Christ risked undermining the entire structure of Christian devotion.

As the medieval period unfolded, the church developed an elaborate liturgical and sacramental framework. While this era produced a rich theology of worship, some elements of devotion began to shift emphasis away from the primacy of Christ. The veneration of saints, Marian devotion, and the increasing sacramental mediation of grace through the church’s hierarchy occasionally obscured Christ’s singular role as the high priest and mediator. The Protestant Reformation, therefore, emerged as a corrective, seeking to restore the biblical foundation of worship by returning Christ to the center. Reformers like Martin Luther and John Calvin insisted that proper worship must be governed by Scripture alone (sola scriptura), and this principle reinforced their emphasis on Christ’s sufficiency. Luther’s doctrine of justification by faith alone (sola fide) highlighted Christ as the exclusive ground of salvation, ensuring that worship was an expression of trust in his redemptive work rather than a reliance on ecclesiastical mediations. Calvin, likewise, argued that “nothing is more perilous to our salvation than a preposterous and perverse worship of God” (Institutes 1.11.1), underscoring that true worship must be regulated by divine revelation rather than human invention.

John Owen, as a Puritan heir to this Reformation tradition, championed the regulative principle of worship, which held that only those practices explicitly warranted by Scripture were permissible in Christian worship. He viewed the Puritan commitment to Christ-centered, biblically regulated worship as a necessary response to the deviations of both Roman Catholic sacramentalism and Anglican ceremonialism. In this way, Owen’s theological vision was not merely a personal conviction but part of a broader historical movement that continually sought to restore worship to its proper Christological foundation. The historical trajectory of Christian worship demonstrates that deviations from a Christ-centered focus have consistently prompted reform, reaffirming Owen’s insight that all true worship derives its meaning and vitality from its relation to Christ.

Implications for Contemporary Worship

Many contemporary congregations, particularly in an era of consumer-driven spirituality, face the temptation to prioritize aesthetic appeal, emotional resonance, or cultural relevance over theological substance. This shift risks transforming worship into an entertainment-driven spectacle or a therapeutic exercise, rather than an encounter with the triune God mediated through Christ. True worship, however, is not fundamentally about human experience but about an objective engagement with the living Christ, who reveals the Father and redeems his people. If worship loses its Christological moorings, it ceases to be a divine ordinance and instead becomes a human construct, shaped by personal preference rather than divine revelation. To maintain this focus, contemporary worship must be intentionally and explicitly grounded in Christ’s person and work, resisting the allure of trends that dilute its theological depth. This Christ-centered orientation should shape every element of corporate worship. 

First, preaching must remain centered on Christ as the fulfillment of Scripture (Luke 24:27). The apostolic pattern of proclamation was consistently Christological—whether in Peter’s sermons in Acts or Paul’s declaration that he resolved to know “nothing among you except Jesus Christ and him crucified” (1 Cor 2:2). Faithful preaching, therefore, does not merely offer moral instruction or self-improvement but unveils the glory of Christ, inviting worshipers into deeper communion with him.

Second, the sacraments function as visible signs of Christ’s presence and redemptive power. Baptism is linked to union with Christ in his death and resurrection (Rom 6:3–4), while the Lord’s Supper serves as a tangible participation in his atoning work (Luke 22:19–20; 1 Cor 11:23–25). Owen’s emphasis on the centrality of Christ in worship is particularly evident in his treatment of the Supper, where he argues that believers are spiritually nourished by Christ’s broken body and shed blood. A neglect of the sacraments or their reduction to mere symbolic acts undermines their Christological significance, detaching them from their biblical purpose as means of grace that foster true worship.

Third, prayer must be rightly oriented in Christ. As the mediator between God and humanity (1 Tim 2:5), Christ is the one through whom believers approach the Father. Jesus himself declared that prayer must be offered in his name (John 16:23–24), and the author of Hebrews underscores that Christ, as the great high priest, “always lives to make intercession” for his people (Heb 7:25). When corporate prayer loses sight of Christ’s mediatorial role, it risks becoming either a mystical experience detached from theological grounding or a human-centered exercise focused on personal desires rather than the kingdom of God.

Beyond individual elements of worship, a Christological focus also fosters unity amid diversity. In an era marked by denominational fragmentation and stylistic divisions, Christ provides the common ground that binds believers together in worship. As the head of the church (Eph 1:22–23), he unites his body in a shared devotion that transcends cultural and temporal divides. This unity, however, is not a call to liturgical uniformity but to a theological centering on Christ, who is “the same yesterday and today and forever” (Heb 13:8). Whether expressed through ancient hymns or contemporary praise, traditional liturgies or spontaneous expressions, worship that is genuinely Christ-centered resists the individualism and aesthetic preferences that often fracture the church.

Owen’s insights serve as a necessary corrective for the modern church, reminding worshipers that true worship is not dictated by trends but by divine truth. A robust Christocentric vision ensures that worship remains a faithful response to divine revelation rather than a reflection of human invention. By grounding preaching, sacraments, prayer, and corporate devotion in the person and work of Christ, the church not only preserves its theological integrity but also ensures that worship remains the means by which believers glorify the triune God and are spiritually formed into the likeness of the Son.

Conclusion

John Owen’s assertion that the entirety of Christian faith and worship derives its meaning from Christ remains a timeless and indispensable truth, one that transcends theological trends and cultural shifts. Proper worship is not merely a generic act of religious piety or an expression of spiritual sentiment; rather, it is a deliberate, joyful response to the self-revealing God in the person of Jesus Christ. Christian worship, at its core, is not about human experience or personal preference but about encountering the triune God as he has made himself known in Christ. This is the foundation upon which all true worship must rest.

Scripture testifies to Christ’s centrality as both the mediator of divine revelation and the redeemer of his people. The writer of Hebrews declares that God has spoken definitively in his Son, “whom he appointed the heir of all things, through whom also he created the world” (Heb 1:2). Jesus himself affirms that to see him is to see the Father (John 14:9), underscoring the fact that Christian worship is directed to the Father through the Son, in the power of the Spirit. Theological reflection further grounds this reality in Christ’s unique identity as the God-man, the one who unites divinity and humanity in his person. As the eternal Word made flesh (John 1:14), Christ alone serves as the mediator of worship, the high priest who enables sinners to approach God with confidence (Heb 4:14–16).

History demonstrates that the church thrives when it clings to this Christological foundation and falters when it drifts away. The early church resisted worship practices that obscured Christ’s supremacy, whether through syncretism with pagan rituals or an overemphasis on external form divorced from gospel truth. The Reformers, echoing Owen’s concerns, sought to recover a worship that was theocentric and Christocentric rather than centered on ecclesiastical tradition or human innovation. Whenever the church has prioritized aesthetic appeal, emotional experience, or cultural accommodation over the person and work of Christ, worship has lost its biblical moorings and become an expression of human religion rather than divine truth.

For contemporary believers, Owen’s insight remains a call to reorient worship—both individually and corporately—toward Christ. In an age where worship is often reduced to a personal or pragmatic endeavor, his reminder is vital: Christ alone gives worship its meaning, power, and purpose. To worship apart from him is to forsake the very essence of Christian devotion; to worship in him is to participate in the eternal praise of the triune God, joining the heavenly chorus that forever proclaims, “Worthy is the Lamb who was slain” (Rev 5:12). Thus, the church must ensure that its worship is not dictated by cultural trends or subjective preferences but is anchored in the objective reality of Christ, through whom the glory of God is most fully revealed and received. Only in such worship does the church fulfill its true calling, offering to God a sacrifice of praise that is both acceptable and transformative.