James K. A. Smith in chapter 3 of you are what you love (brazos Press: Grand Rapids, MI. 2016)

Smith writes:

Liturgies, then, are calibration technologies. They train our loves by aiming them toward a certain telos. But not all liturgies are created equal: some miscalculate our hearts, pointing us off course toward pseudo or rival norths. (p. 57)

I was reading Wendell Berry in the food court at Costco. (p. 60)

Christian worship is the feast where we acquire new hungers -- for God and for what God desires -- and are then send into his creation to act accordingly. (p. 65)

Christian worship is our enculturation as citizens of heaven, subjects of kingdom come (Phil. 3:20). (p. 66)

If you are a creature of habit whose loves have been deformed by disordered secular liturgies, then the best gift God could give you is Spirit-infused practices that will reform and retrain your loves. (p. 68)

Yes, Christian formation is a life-encompassing, Monday through Saturday, week in and week out project; but it radiates from, and is nourished by, the worship life of the congregations gathered around Word and Table. (p. 68)

Worship is not for me -- it's not primarily meant to be an experience that "meets my felt needs," nor should we reduce it to merely a pedagogy of desire (which would be just a more sophisticated pro me construal of worship); rather, worship is about and for God. To say that God is both subject and object is to emphasize that the Triune God is both the audience and the agent of worship: worship is to and for God, and God is active in worship in the Word and the sacraments. (p. 70)

When I encounter "Jesus" in such a liturgy [i.e. one without the ancient form of worship] rather than encountering the living Lord of history, I am implicitly being taught that Jesus is one more commodity available to make me happy. (p. 76)

When we realize that worship is also about formation, we will begin to appreciate why form matters. (p. 78)

The result is a rich legacy of worship wisdom that can be inherited by all Christians as a repertoire for faith formation. This is why we can say that the shape of historic, intentional, formative Christian worship is "catholic" -- not because it is "Roman" but because the repertoire of historic Christian worship represented the accumulated wisdom of the body of Christ led by the Spirit into truth, as Jesus promised (John 16:13). (p. 80)

In a formational paradigm, repetition isn't insincere, because you're not showing, you're submitting. This is crucial because there is no formation without repetition....If the sovereign Lord has created us as creatures of habit, why should we think repetition is inimical to our spiritual growth? (p. 80)