THE FULL COUNSEL PART 2: DECLARATION OF THE FULL COUNSEL OF GOD

 Audio for the following may be found here. You may also listen to podcast episodes here.

DECLARATION OF THE FULL COUNSEL OF GOD

            A vast benefit of liturgy is its inherent declaration of the full counsel of God. God, his story, and the story of his work in the lives of his people is innately presented through liturgy. Whether new, old, modified, or adapted, liturgy is readily available to all contexts for use in worship and to aid God’s people in proclaiming his full counsel. The most evident ways liturgy helps declare the full counsel of God are through Scripture, prayer, church history, and language. Local churches should take seriously their commitment to God’s declaration in worship and should strive for excellence in every facet; liturgy helps in this way.

The Full Counsel Defined

            The Apostle Paul contends that he did not cease to declare the full counsel of God to the Church at Ephesus (Acts 20:27). “…for I did not shrink from declaring to you the whole counsel of God,” he says. Paul uses the Greek word, ἀναγγέλλω (annagello), in reference to declaration. It is derived from a word that involves preparation, i.e. Paul himself understood the importance of preparation in rightly declaring the full counsel of God. Additionally, the word he uses for whole is πᾶς (pas), which includes all forms of declension, i.e. as the adage goes, no stone is left unturned. The full counsel of God, therefore, should be understood as the complete, precise, and accurate knowledge of God, his story, and his ways. Such knowledge should be offered to the local church each week; none of it should be neglected; liturgy ensures that the full counsel (not the partial counsel) of God is declared among God’s people.

The Full Counsel through Scripture

The first way liturgy declares the full counsel of God is through Scripture. Perhaps, the most common lectionary, among Protestants, is the Revised Common Lectionary (RCL), although there are certainly other lectionaries and prayer books besides the Book of Common Prayer (BCP).[1] The purposeful use of Scripture in lectionaries affords God’s people the chance to read and hear the Bible in its entirety or at least largely understand the overarching structure of Scripture. Thus, liturgy, using Scripture, naturally declares the full counsel of God.

Standardized by Thomas Cranmer (1489-1556 AD), the BCP represents a collection of liturgized prayers for the church to employ during weekly worship gatherings. Additionally, the RCL is the result of several revisions to the standard lectionary utilized, which was modified in 1994. Although standard lectionaries have been revised multiple times through the centuries, what exists now is the result of the modification made in 1994. Protestant churches that utilize the RCL, which is on a three-year cycle, hear the Bible in its entirety throughout the course of three years. Such an approach is largely uncommon in most free churches. While many free churches might institute an in-depth study by taking the congregation through entire books of the Bible, the largescale premise of Scripture is likely missed, especially since the sermon text is often the only scripture heard during weekly worship. It might even be argued that in-depth study is the responsibility of congregants themselves while a broader approach should be used during corporate worship.

There subsists a seeming disconnect between the authority of Scripture in many free churches and its employment in corporate worship. Certainly, Scripture holds utmost authority; yet, when one passage is all that is often heard, it is right to question a church’s submission to the Bible. Perhaps, in many free churches, the authority of Scripture is seen through the level of depth taught in the church. While I certainly do not advocate for shallow teaching, the question arises of when depth becomes merely the commentary of the teacher rather than the authority of Scripture. There surely is a time and place for everything including lengthy and deep teaching; I submit, however, that corporate worship is not always the proper place for such. A teacher in worship should be skilled and helpful in expositing and understanding the text; yet, the deepest levels of teaching should be reserved for other times in the body of Christ.

Scripture is authoritative itself without the commentary of teachers; the purpose of corporate worship is the glorification of God by declaring his story among the people of God; therefore, contrary to popular opinion in many free churches, the sermon is not the most importance part of worship. In fact, all components of worship work together to form a coherent dialogue. Since Scripture is authoritative, the most sensible option for the people of God is to receive the most Scripture possible during worship. Liturgy allows for such reception and does not convolute the text but rather allows it to speak for itself. The full counsel of God, therefore, is declared through the liturgy.

One of the Five Solas is sola Scriptura (Scripture alone). The Bible is vital to Christian worship because it is a derivative of God himself. Rather than considering Jesus as subject to the Bible, the text of Scripture should be understood as the word of God because it is subject to Jesus, i.e. Jesus is the central theme and purpose of Scripture. For the church to truly know God then, she must know Scripture. Liturgy methodically utilizes Scripture to declare the full counsel of God. The full counsel of God cannot be told with partial Scripture but only the fullness thereof. Thus, a benefit of liturgy, even for free traditions, is the declaration of God’s full counsel.

The Full Counsel through Prayer

            Prayer is yet another vital element of Christian worship. In fact, I contend that as worship is life, prayer is also life, for the Apostle Paul instructs to pray without ceasing (1 Thes 5:17). To suggest that prayer is just talking to God is to diminish what occurs during the conversation. The right and privilege God’s people have because of the mediation of Christ is matchless. Prayer, therefore, should never be taken lightly and should be treated with utmost respect and preparation, especially in a corporate context. Liturgy aids in this endeavor by offering right and upright prayers from the people of God.

            A liturgical church would be familiar with reciting prayers from a prayer book that correspond to the rest of the gathering’s dialogue. As already referenced, there exist other prayer books; yet, the BCP is likely the most employed in Christian worship. Even without utilizing the BCP, liturgists should carefully craft prayers to reflect the heart and themes of the dialogue in which they participate. Whether realized or not, public prayers teach the congregation. What is offered from the mouth of the suppliant reflects a theological stance of the congregation. Therefore, it is necessary to ensure precision and accuracy when one prays to God before the people of God.

            Liturgy uses carefully crafted and tested prayers that succinctly petition the Lord on behalf of the congregation centered around a theme and a purpose. Often, free church prayers are impromptu; thus, their content tends to deviate from any form of coherence and sensible language. One would surely not enter a court of law unprepared; yet, God Most High is often treated as less than earthly magistrates in the way his people approach him in prayer. Liturgy eliminates such disrespect by offering God’s people a tried-and-true manner, in which to approach him.

            The themes, and theological ideas presented in liturgical prayers, furthermore, aid in the formation of believers. Whether realized or not, corporate prayers contain the role of teaching. Through the suppliant(s), theological concepts are taught (albeit perhaps subconsciously when it should be intentionally) to congregants. For the full counsel of God to be both declared and understood, corporate prayer must be a vital focus of local churches. Consider what is taught to children when God’s people flippantly approach the Lord Most High and even verbalize that prayer is just speaking to God, as if there is nothing significant about it. The full counsel involves an understanding of not only what prayer is and to whom God’s people speak: namely God Most High.

            The BCP is not an unapologetically necessary tool to declare the full counsel through prayer. It is, nevertheless, helpful. There are certainly other prayer books designed to accomplish the same goal. Moreover, local churches can craft their own prayers around the central themes and theological ideas of worship. The key is intentionality.

            Many free churches likely do not realize the marvelous opportunity to teach God’s people through prayer. Certainly, prayer is a conversation between God and his people; yet, what the suppliant offers should be a reflection of the corporate body rather than his or her own ideas and petitions. Therefore, corporate prayer should be thoughtful and theologically acute. Ironically, many free traditions that pride themselves on praying in an impromptu manner because of its supposed sincerity tend to, without realizing it, offer the same prayers and verbiage week after week, often with little thought and little connection to the rest of the worship dialogue. Planned prayer is not less sincere but can be, in fact, more sincere than extemporaneous prayer, as God’s people together offer petition in a reverent and respectful manner. Local free churches would greatly benefit from considering prayer as an opportunity to declare the full counsel of God.

The Full Counsel through Momentous Occasions in Christian History

            A noble and inherent result of liturgy is its ability to connect the modern church to the global and historical church. Liturgy is not a tool useful for the days of old and useless today but rather a link between the saints of the past and the global saints now. A significant part of the full counsel of God is Christian history. Therefore, the history of God’s people should be understood, proclaimed, and remembered. Such history includes not only the events of the Bible but the momentous occasions throughout church history. Liturgy declares the full counsel of God by remembering and recounting such occasions in Christian history.

            First, liturgy connects the saints today with the saints of the Bible in both the Old Testament and New Testament. Multiple times Scripture instructs God’s people to recount the deeds of the Lord, e.g. Psalm 9:1. Recounting is necessary not only for God to be praised but for God’s people, with such feeble memories and (often) devotion, to live in a state of faithfulness for what the Lord has done. The best example of the story of God is the text of Scripture. Scripture is infallible and worthy to be observed and obeyed. No other text in human history has the infallibility of Scripture; nor, does any human’s opinion or interpretation of the Bible trump what it clearly presents. Scripture tells the story of God’s people from history’s beginning through the time of the Apostles. God’s actions, plan, and sovereign will in the Bible should forever be recounted. Liturgy declares the full counsel of God by exhibiting the entirety and authority of Scripture.

            Liturgy also declares the full counsel of God in its connection to church history. Not only are the saints of the past remembered in many liturgical contexts, because standard liturgies have been implemented for centuries (even since the early church), Christians today participate in the same manner as their brothers and sisters from prior days. Liturgy holds an innate historical influence in that the standards employed have been vetted and tried by the church for centuries. What exists today then is the product of church history. For the full counsel of God to be declared, the story must not cease with the book of Revelation,[2] for God continues to move in his people’s lives today. The Holy Spirit subsists as a helper and comforter for the people of God; thus, his work continues; and the church today is an active part of the story of God.

            Additionally, the full counsel of God is declared through liturgy in that it is relevant for today. Liturgy is not a dated instrument with little to no use for today’s church. Instead, liturgy transcends time, for it is derived from Scripture and church history, both of which stem from the God who is timeless. Although elements such as language must likely be adapted for modern culture, the substance of liturgy remains intact and aids in declaring the full counsel of God among his people; liturgy connects the people of God to the saints of the past and offers them timeless truth for the present and future.

            Free traditions often pride themselves in the authority of Scripture; yet, they neglect to heed church history. Not to suggest that Scripture and church history are of equal value, the church has magnificent truths to learn from church history. The full counsel of God should be declared from every perspective, i.e. since God’s people throughout the centuries are surely a part of his story, momentous occasions in church history should be recounted. The Reformation, martyrs of Christian history, and events throughout the centuries help the church remember both how God has worked and perhaps even shed light on what to do and not to do, i.e. everything the church has done throughout history has not always been the correct choice. Throughout history, nevertheless, God has worked marvelously and brought himself glory. His full counsel, therefore, should be declared as an act of worship.

The Full Counsel through Language

            Christian worship demands excellence in all elements. God must not be treated casually, as if he is merely another acquaintance believers approach each week. Rather, God must be considered the highest of everyone and everything and exponentially so. Thus, the language utilized in worship should reflect his full counsel, i.e. nothing should be excluded from the jargon of corporate worship except that which is not relevant to the glory of God. In free traditions, unfortunately, churches often diminish the importance of language in the name of sincerity, i.e. the common notion is that preparation negates sincerity. Preparation, however, ensures that worship language fully declares the counsel of God. God’s people then should be attentive to what is said and proclaimed during corporate worship.

            The full counsel demands full attention. As declaring the fullness of Scripture requires intentionality, declaring the full counsel, through the lingo utilized in worship, also requires intentionality and focus. Crafted language allows God’s people to approach the King of kings without concern of improper or irreverent words. Perhaps, many from free traditions treat the worship of God casually because his fullness has not been declared through language. One who understands the full counsel of God rightly understands that he or she approaches no ordinary being and, thus, strives for God-honoring and God-exalting language.

            Moreover, when a church employs thoughtless language, the result is often a partial counsel at best. Worship language through prayers, teachings, responses, readings, etc. has a secondary role of teaching the people of God; it is, nonetheless, a vital role in corporate worship. To declare the full counsel of God, accurate theology must be considered. If what the congregants hear, in the language, is improper and inaccurate theology, they passively receive such as teaching. Therefore, the leaders of worship should strive to present thoughtful and precise language to declare the full counsel of God.

            The way liturgy helps declare the full counsel of God is through its carefully crafted language. Whether employing a standard lectionary or even a modified or original liturgy, churches that carefully and prayerfully craft worship language fulfill their God-given role of declaring the full counsel in a more complete manner. Liturgy is not designed to restrict God’s people but to free them from any concern that what they say dishonors, misinterprets, or misunderstands God and who he is. Liturgy then can be useful in the free tradition by creating a map of assurance for worship.

            No single person or church worships in perfection, except through the mediation of Jesus Christ. Nonetheless, such imperfection should not serve as an excuse to worship flippantly and aimlessly. Language is vital to Christian worship but often neglected in free traditions. Many who speak publicly often practice and rehearse their speeches and then seldom deviate from the plan. It is astonishing that Christians would consider God to be less important than the people before whom public speakers present. God is, in fact, worthy of his people’s best. Although God’s people operate in a personal relationship with Jesus Christ, their corporate actions speak volumes to congregants who are passively taught through the elements of worship. Liturgy solidifies, clarifies, and declares the full counsel of God among his people.

The Difference between a Partial and a Full Counsel Is Seemingly (Not Truly) Inconsequential Elements

            A common response to the notions presented here often revolves around semantics, as if examining every aspect of corporate worship is not necessary. The full counsel of God, however, demands attention to such detail. To some the difference in suggesting reception of Christ versus acceptance of Christ may appear to be a semantical issue; yet, to thinking people, the difference is substantial.[3] Elements of worship are only seemingly inconsequential at best, for every aspect matters. That with which the church is left when these elements are not considered then is the partial counsel of God rather than the full counsel. God and his story must be declared in its entirety irrespective of the opinions of humankind. Through Scripture, language, prayer, and church history, a complete rendering is vital to God’s full counsel. God is the God who is, not the God humankind desires him to be. What liturgy does is provide a guide and a means to declare the full counsel of God. Rather than leaders of worship blindly conveying inaccurate theology and false information, tested and tried liturgy gives the church a necessary tool to declare the full counsel of God even in a free context

---

[1] As a reminder, this book does not advocate for one source or another but supports the benefits of liturgy in the context of a free church.

[2] Such a statement, in no way, suggests the possibility of extra revelation but rather the truth that, although in disparate ways, God continues working through his people today and did not end his work with the Apostles.

[3] One or the other is not advocated here but both used as an example.

THE FULL COUNSEL PART 1: LIVING IN THE STORY OF GOD

Audio for the following may be found here. You may also listen to podcast episodes here.

LIVING IN THE STORY OF GOD

            Christian worship tells the story of God, his people, and his work within his people. Nonetheless, the story of God is not yet complete, for God still works within his people today. Thus, worship should not only tell the story but allow God’s people to participate in that story, i.e. there subsists a connection between the worship of God and his work in the lives of his people. Liturgy is certainly not irrelevant to Christian worship and daily living in that it intentionally connects the gathering of God’s people to their daily lives in a timeless and transcendent manner; liturgy provides a way for the church to daily live in the story of God.

Liturgy Defined

            Liturgy, in its broadest sense, may be defined as an order of worship. In that respect, rarely does a local church neglect to utilize a liturgy. Even free traditions that might not plan their worship gatherings until Sunday morning likely have a broad order, e.g. music, sermon, invitation is a form of liturgy. The historic order of worship the church has used is Gathering, Word, Table, Sending. I do not suggest that one order is right and others wrong; nevertheless, I admit that, in my experience, churches which are intentional about what they do tend to be more effective in worship and in ministry. For the purposes of this book, liturgy should be understood as the historic use of a lectionary among Christian churches. Without arguing for the rightness or wrongness or a lectionary’s use or lack thereof, the aim here is to reveal the vast benefits of employing liturgy in Christian worship from the perspective of a free tradition, which often does not utilize standard liturgy in the context of corporate worship.

Worship Tells the Story of God

            Christian worship is designed to declare the story of God from beginning to end including the church’s eternal role therein. Every aspect of corporate worship, e.g. Gathering, Word, Table, and Sending plays a vital role in proclaiming the story of God and should be a part of a connected dialogue rather than disconnected pieces with no relation. Moreover, worship should be connected to life, i.e. Christian worship should not be a mere moment of the week to remove oneself from daily life but should instead be a reflection of the church’s daily life, as she seeks to live within the eternal story of God. What liturgy does then is provide an intentional method of not only declaring the story of God but also of living within that story.

            Whether utilizing a lectionary or another intentional method, liturgy is designed to create a seamless flow of events in the story of God. The scriptures presented, the prayers, and the elements of corporate worship, e.g. music, dramas, etc. should vividly tell a coherent story. Most churches implement liturgy to some degree whether realized or not. Christmastide is such an example. Although the season is twelve days in length, most Western churches gladly recognize Christ’s birth on or around December 25 each year. Such a recognition is derived from a historic liturgical celebration.[1] The celebration of Christ’s birth is certainly a significant event in Christian history, for God became flesh and entered humanity through a virgin’s womb. Therefore, if such an event is worthy to be recognized, one should ponder why many other momentous occasions are neglected in many churches, for the entirety of Christ’s life and the biblical story of God is crucial and relevant to all Christian life.

            I suggest that the answer to the proposed question here is twofold. 1) Due to the mighty sway of cultural relativity, many Western churches have forgone historic liturgical celebrations. Mother’s Day, for example, is certainly not a day set forth on the church calendar; nor, should it be; yet, often around or even on the same Sunday as Pentecost, many churches choose to recognize Mother’s Day over the birthday of the church. Any thinking believer would likely conclude that Pentecost is surely more important than Mother’s Day; yet, the Hallmark holiday is often placed above the historic Christian celebration. 2) In an effort to disassociate from the Catholic Church, Protestants have gone too far in removing liturgical traditions. Liturgy, however, is not solely Catholic. In fact, even after the Reformation, most Protestant churches continued to substantially utilize liturgy. The reason liturgy continued to be employed (even by Reformers such as Martin Luther) was a complete understanding that liturgy intentionally told the story of God and offered a path for God’s people to daily live within that story.

            Liturgical seasons, e.g. Advent, Christmastide, Lent, Easter, Pentecost, and even Ordinary Time give focus to Christian worship and, thus, intentionality to daily Christian living. Rather than a topically derived sermon series with little connection to daily life, liturgy allows God’s people to live within a focus of God’s story that has been recognized by the church for centuries. One from a free tradition might initially be hesitant to give attention to such seasons as Lent; yet, the season itself reminds Christians of the biblical truth that humanity is fallen flesh and will one day return to the dust from which they are created. Moreover (and more importantly), Lent reminds God’s people that God alone is the source of sustenance and provision. No Protestant or free tradition can argue with such a truth. Thus, it is clear that liturgy is not designed to be owned by the Catholic tradition but indeed by the Christian faith and church universal.

            The story of God is one story rather than individual moralistic stories of the Bible. Additionally, the story of God includes the church universal today. In a deliberate and complete manner, liturgy gives the church a way to focus on various aspects of God’s story throughout the church year and, therefore, to live daily life within the realm of God’s story. “…there is no formation without repetition.”[2] Liturgy intentionally and methodically forms the people of God and practically provides and avenue of connection for the church to the story of God. The free tradition then benefits from its employment.

Many So-Called Evangelical Bible Churches Neglect Parts of God’s Story

            Like so many, I was raised in an evangelical Bible church and a free tradition that prided itself on being a church of the book, i.e. the Bible. Such a claim is often made by free Protestant churches and often in a way that excludes liturgical churches from such a group, as if liturgical churches do not hold the Bible at a place of utmost importance. I came to realize later, however, that although my church prided itself on biblical authority, parts of God’s story were neglected.

            I attended an ecumenical seminary in which I had classes with people from many traditions and from many parts of the world; therefore, the perspectives I gained were rich. I remember sitting beside an Anglican priest at one point and thinking to myself that this man loved Jesus as much as I did if not more. It was shocking to me since my free tradition had truly (and perhaps subconsciously) dismissed liturgical traditions as something of lesser value. Many free churches claim to be people of the book; yet, the only scripture you often hear in a worship service is the sermon text. If you attend a liturgical service, however, you will usually hear an Old Testament passage (usually a prophet), a Psalm, an Epistle, and a Gospel each Sunday and all of them connected with a central theme. Attend such a church for three years and you will hear the entire Bible. Perhaps, biblical authority then is missed in many free traditions, for liturgical worship is saturated with Scripture.

Such saturation also reminds believers of every part of God’s story, which is often missed in free churches. Pentecost has already been mentioned. Other celebrations are often missed, e.g. Trinity Sunday, Christ the King Sunday, Ascension Day, the Transfiguration. These events in the life of Christ are no less significant than his birth and resurrection. The church would do well then to remember them; liturgy intentionally does so.

A common argument from free traditions is that liturgical celebrations besides Christmas and Easter are truly not as important; yet, to be a people of the book is to consider every word of Scripture of equal importance, i.e. the words of Paul are no less important than the words of Jesus, for truly, all of Scripture is the word of God. If every word of Scripture is of equal importance, all events, especially in the life of Christ, are worth recognizing. To neglect certain events in Scripture is to neglect the superiority of the Bible. Jesus’ Transfiguration is a significant event in the story of God; the recognition of the Trinity is crucial for all believers; and Christ’s Ascension is vital in that it reminds Christians of Jesus’ humanity. A broader but more thorough approach is necessary for churches to contend to be people of the book.

Perhaps, local churches should consider what they consider important in the story of God, i.e. if all events are of equal importance and hold a purpose or if certain parts are more important than others. To pick and choose which parts of God’s story are more or less important is no better than picking and choosing which parts of Scripture are more or less important. Liturgy dissolves human influence and instead, tested and tried throughout church history, grants God’s people a way to declare and participate in the complete story of God.

Worship and the Gospel Is Trinitarian and Christocentric

            The gospel is certainly centered around Christ and his work; yet, the work of the Father and the Spirit are also vital. To say that the gospel is christocentric then is to confess that while the Father and Spirit are equally vital, Jesus is the mediator. My observations have led me to conclude that most modern churches lack a trinitarian dialogue in their worship experiences. Most often, there tends to be an unbalanced focus on the Son alone and (secondarily) the Father; yet, even in circles where the Holy Spirit might be assumed to be overemphasized, e.g. charismatic traditions, he[3] is frequently forgotten or neglected. Liturgy focuses Christian worship in such a way that the dialogue becomes intentionally trinitarian.

            I should dare suggest the thoughtless and irresponsible verbiage I have heard in worship contexts, which are theologically lacking and even wrong. Thanking the Father for drying for the sins of believers, for example, should be unacceptable. Worship is trinitarian; thus, each person of the Godhead must be approached with a specific role in mind. Contrary to the opinions of many, every word in worship matters, i.e. Christians should not assume that anything said in the context of worship is acceptable if it is from the heart, for believers are commanded to love God with the heart, soul, mind, and strength (Luke 10:27). When the church approaches the worship space, she is approaching God himself. One would likely not come unprepared to legal hearing; even more, God’s people should be as prepared as possible for worshiping God most high with the understanding that although imperfection is inevitable, it should not be a reason to dismiss theological accuracy.

            Liturgy intentionally focuses on trinitarian work so that no person of the Godhead is neglected. For example, in the Revised Common Lectionary, on the fifth Sunday after Pentecost for year B, the collect prayer is as follows:

Almighty God, you have built your Church upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone: Grant us so to be joined together in unity of spirit by their teaching, that we may be made a holy temple acceptable to you; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.[4]

Even in the prayers of the people then, the worship gathering is set with a mind of trinitarian theology. Certainly, worship could be crafted with a trinitarian focus; yet, liturgy provides a tried and true method the church has utilized for centuries that carefully and strategically leads God’s people in trinitarian worship.

            Precise and accurate worship should include the Father, Son, and Spirit with no neglect shown to any person of the Godhead. Liturgy provides and avenue for such precision in a way that has passed the theological and historical tests. It is vital that worship is employed in the power of the Holy Spirit, through Christ the mediator, to the glory of the Father. Worship is trinitarian; liturgy is trinitarian; liturgy calculatedly offers God’s people a path to right trinitarian worship.

Liturgy Intentionally Grants Believers an Opportunity to Share Christ (Evangelism) Daily

            Missions and evangelism are crucial to the daily lives of believers, for surely, Christians are commanded to preach the gospel to the ends of the earth (Matt 28:19-20). Liturgy is not primarily about formality but rather practicality. The purpose of a liturgy and a church calendar is an avenue for God’s people to live daily in the story of God, for everyone in God’s family is included in that story. Therefore, liturgy gives believers an opportunity to share Christ daily as they live in God’s story.

            Through repetition comes formation; through formation comes conformity to the image of Christ. Repetition, however, should be employed in a focused manner. During the season of Advent, believers focus primarily on the Second Coming of Christ. Because of such a focus, believers should conform their lives to preparedness, joy, hope, and an eager expectation. With those attitudes then, the church naturally portrays to the world the hope that is shared in Christ. Similar focuses of attitude may be observed in other liturgical seasons. Even the biblical texts and prayers spoken during individual Sunday worship gatherings should give believers a change of heart and mind that radiates to the external parts of their lives so that Christ is shared with the world in a relevant way.

            Liturgy is but a method; it is intentional but not right or wrong. My purpose here is to present the benefits of liturgy; yet, individual believers hold a responsibility for liturgy to work as designed. Christians must realize their own responsibilities in conformity to the image of Christ, i.e. the liturgy itself will not change God’s people. Believers should experience worship with a devoted focus and a connection to their own daily lives. Living in the story of God then, Christians possess a link between daily rhythms of life and the gospel message so that they may share Christ with a world that is blind to such a connection. Liturgy, though often old, is tested and tried and certainly relevant to all believers no matter the season, age, or stage of life. Not to be canonized and placed on the same level of authority as Scripture itself, liturgy is, nonetheless, crucial since it is derived from Scripture and centers around the word (Jesus) himself. Liturgy is but a guide to ensure right worship to triune God by his people.

            Evangelism’s purpose is worship; evangelism must begin, therefore, with worship; and God’s people must worship rightly. Said another way, good theology begins with good doxology. If Christians desire to share Christ with people effectively and rightly, they must first come a place of right worship themselves. Liturgy provides a guide to right worship and affords the church an opportunity to seek God, live in the story of God, and share the Christ of that story with the world.

 

Just Tell the Story

            Most of us have had experiences of someone telling us a story that should be much shorter than it was. For reasons unseen to us, the storyteller (whether friends, family, acquaintances, or someone we just met) feels the need to add irrelevant details and perhaps even put his or her own perspective at the forefront of the story, causing the substance of the story to be lost. A similar result often occurs in Christian worship. Rather than simply declaring the story of God, the substance is lost in the extra elements added by well-meaning people who think that it needs something extra. God’s story, however, stands on its own. Tested and tried for centuries of church history, liturgy grants a deliberate method of telling the story through the dialogue exercised in Christian worship. To declare the full counsel of God, liturgy paves a pathway, the work of which has already been completed; Christians may now use what has been provided by centuries of church history so that they may reap the benefits in Christian worship.

---

[1] Such is not to imply that Christ was indeed born on December 25; yet, the day is the chosen time the church has historically recognized the celebration of his birth.

[2] Tim Hoiland, “Five Books on My Shortlist,” accessed June 26, 2021, http://timhoiland.com/2013/09/formation-repetition/.

[3] A relevant mistake, among believers, is the misuse of references to the Holy Spirit. The Holy Spirit is God himself and should be thought of and referred to as a he rather than an it.

[4] Revised Common Lectionary. Accessed June 27, 2021. https://lectionarypage.net/YearB_RCL/Pentecost/BProp8_RCL.html.

WORSHIP: THE TRUE PURPOSE OF MISSIONS

Audio for the following may be found here. You may also listen to podcast episodes here.

WORSHIP: THE TRUE PURPOSE OF MISSIONS

            I come from a tradition, which recognizes the importance of missions. Many believers are passionate about missions and devote their entire lives to God’s call to the task. I contend, however, that the purpose of missions is often lost in the church. If one-hundred different people are asked to describe the purpose of Christian life, one-hundred different responses are likely. The purpose of life and indeed of missions, however, it simple and broad: worship. By worship, what is meant is glorifying God. By keeping worship at the forefront of life, the church’s purpose is not only ameliorated but also aligned with the desire of God himself. On such a topic, there are three primary imperatives of which the church should be mindful, which will aid in a God-centered focus in missional endeavors.

Worship Is Glorifying God, Not Just Music

            Contrary to popular opinion, worship cannot be solely defined as music. In fact, music, although significant to corporate worship, is but a small part of worship. The church has not done a good job of distinguishing between worship and music. In the titles Christians use and the lingo when discussing worship, the church has given the false perception that music is synonymous with worship. How often is heard something like, “The worship was so good today,” when obviously referring to the music. Even corporate worship includes various acts besides music, e.g. prayer, preaching, Communion, etc. A broad but good definition for worship then is glorifying God. In both Greek and Hebrew, biblical words for worship infer either an attitude or a service rendered; neither refers to music. If worship, therefore, is glorifying God, is it not the entire point of life? Since it is certainly the foundation of life and especially Christian life, missions should lead to the purpose of life: namely worship, which is glorifying God.

Missions Exist Because Worship Does Not

            Continuing, missions exist because worship does not. Only Christians can rightly worship God. That is to say that one who does not have a personal relationship with Jesus Christ does not and cannot possess the ability to worship God. If the goal of missions is to save people from hell by enticing them to Christianity by dangling the carrot of heaven in front of them, the point has been missed. The purpose of Christianity is conformity to the image of Christ (Rom 8:29). Anything less than such a purpose has missed the mark. Those who are lost do not worship God; thus, missions are necessary so that they taste and see the goodness of the Lord (Ps 34:8) and, in response, come to a place of total surrender to him: worship. The greatest commandment is to love God with all the heart, soul, mind, and strength (Luke 10:27); to do so is to worship. Christians should understand then that the greatest commandment is not to witness but to worship; similarly, non-believers should see the goodness of God and respond to him rather than obey out of necessity to save themselves from hell. The reason believers preach the gospel to the ends of the earth, in the most dangerous places, and even give their lives is so that the glory and fame of God is known. When worship is not the point of missions, the message falls short, for missions exist because worship does not.

God’s Supreme Purpose, in All He Does, Is His Own Glory

            In all God does, his supreme purpose is his own glory. Many might assume him then to be conceited and stuck on himself. I contend unpopularly that God certainly is stuck on himself, for he has no reason to be stuck on someone lesser, i.e. anyone else. All things are from God, to God, and through God (Rom 11:36); everything he does then is for his own glory and rightfully so. God’s call on his people to missions, therefore, stems from his overarching desire to be worshiped. For that reason, Christians should employ missional activity with the end means in sight: namely worship. When Christians lose sight of worship, i.e. God’s glory, the goal is missed. God’s glory must be supreme for all Christians.

For the Church to Succeed in Ministry, Worship Must Become Primary Rather Than Secondary 

            Unfortunately, the church has discussed worship in a misleading manner, which has certainly contributed to the misconceptions about worship and sadly made worship a secondary goal. Worship, however, must be primary in the church. Without placing worship at the top of a church’s order of priorities, she will not succeed in ministry. Many churches consider their overarching purpose to be reaching others, loving others, or leading others to Christ; yet, these purposes stem from the underpinning goal of worship. Missional endeavors, therefore, should be considered derivatives of the purpose of missions: worship. When God opens the eyes of non-believers to who he is in all his glory and splendor, their response is worship. If instead, non-believers respond to fear of hell, worship does not occur. To achieve the end means and purpose of the church and indeed of life itself, worship must become primary and understood as the purpose of missions.

"HISTORY REPEATS" COMMENTARY

This episode is audio only and may be found here. You may also listen to podcast episodes here.

THE POSITIONAL AND ACTUAL RIGHTEOUSNESS OF CHRISTIANS

Audio for the following may be found here. You may also listen to podcast episodes here.

THE POSITIONAL AND ACTUAL RIGHTEOUSNESS OF CHRISTIANS

            An apparent truth in the Christian life is the reality of the battle between spirit and flesh. Similar to the Apostle Paul, Christians find themselves constantly fighting and waging war on the flesh. Thankfully, God’s righteousness has already been imputed to believers making them positionally righteous; yet, actual righteousness is also a reality and one day will be complete. In consideration of Christ’s mediated atonement, believers should understand the importance of both positional and actual righteousness and live their lives according to the grace God has placed upon his people.

 

God’s People Are Positionally Righteous in Christ

            Paul says that Christ became sin on his people’s behalf so that they might be the righteousness of God (2 Cor 5:21). The latter part of the verse is often missed, for the magnitude of God’s righteousness is something that the human mind cannot truly fathom; yet, the purpose of Christ’s sacrifice on the cross and indeed the purpose of salvation is conformity to the image of Christ (Rom 8:29) rather than a mere ticket out of hell. Still caught in a battle between flesh and spirit, however, God’s people face the real struggles with sin, i.e. perfection has not yet been achieved; Christians will not be truly like Christ until the day of completion (Phil 1:6) when they are with him in both spirit and flesh. The hope Christians now hold, nevertheless, is the hope of positional righteousness, i.e. believers are seen by the Father as the righteousness of Christ. 1 John 2:2 says that Christ is the propitiation for his people’s sin. Said another way, because the Son has appeased the price for sin, the church now stands as if she were the righteousness of Christ. Positional righteousness then is a key component and truth of Christian life. No longer should God’s people see themselves are wretched and dirty sinners but rather as the redeemed people of God, for Christ’s righteousness not only covers his people’s sin but atones for and cancels it.

God’s People Are Being Made Actually Righteous in Christ

            Additionally, God’s people are being made actually righteous. One day all Christians will be actually righteous. While the redeemed people of God live in positional righteousness now, however, the Lord is also making them actually righteous. Paul says that believers are being transformed from one degree of glory to another (2 Cor 3:18); this is known as progressive sanctification. Though the people of God are not there yet, they are being made and one day will be like Christ. Consider even Paul’s use of language when he says that all have sinned and fallen short of God’s glory (Rom 3:23); the sin to which he refers is past-tense. The current state of believers is redeemed. Moreover, Scripture teaches that Christians have the mind of Christ (1 Cor 2:16). Actual righteousness then should not be viewed as an impossibility but a reality for God’s people. Positional righteousness is astonishing in itself; yet, actual righteousness is a reality for which Christians should be thankful.

God’s People Are Responsible for Their Sin

            Christians subsist in a dual reality of both positional and actual righteousness where one is complete and one is progressively occurring. Still, God’s people are responsible for their sin, i.e. the mere fact that believers still operate in the flesh and in a fallen world does not excuse sin. The good news, however, is that Christ has atoned even future sins so that all evil deeds are canceled and believers viewed through the lens of righteousness. One might wonder, in this discussion, if perfection is possible. An argument could be made that because of fallen human nature, perfection is not possible; certainly, it is not apart from Christ. Nonetheless, another argument could be made that Christians possess the empowering Holy Spirit so perfection is possible; any deviation from perfection then is the result of one’s lack of responsibility to operating in Christ. When one walks by the Spirit, sin does not happen so if sin occurs, such a person is not, at that moment, walking by the Spirit. Even in a fallen world, Christians are responsible for their own sin.

The Result of Positional Righteousness Is Actual Righteousness

            Positional righteousness is not an end in itself but leads to actual righteousness. Believers should not grow discouraged by mistakes but should understand that the pattern of life should reveal a process of sanctification. Without such progression, people are right to question whether a person belongs to Christ. Sanctification does not stop with a mere decision but continues to the point of perfection in Christ, which is a lifelong process, the end of which is actual righteousness.

EVEN GREATER THINGS: WHAT DOES JESUS MEAN?

 Audio for the following may be found here. You may also listen to podcast episodes here.

“EVEN GREATER THINGS:” WHAT DOES JESUS MEAN?

            Jesus says that his people will be able to do even greater things than him (John 14:12). Various interpretation exists surrounding this statement. Being careful not to misinterpret or misrepresent what Jesus says, believers should understand the possibilities of what he means. I believe there are two primary meanings behind Jesus’ words, which should be carefully considered when dealing with the church’s work.

Greater by Volume

            One interpretation of Jesus’ words suggests that he means greater by volume, i.e. the number of people reached with the gospel. Consider the incredible advances modern generations have compared to those during Jesus’ earthly ministry. With the invention and advances of the web, swift travel, television, radio, and other mass-communication devices, God’s people can reach more people than in any point in human history. Certainly, Jesus impacted the world more than any other figure in history; yet, the church now has the capability to exceed the number of people even Jesus reached during his earthly ministry. In that regard, it, therefore, makes sense that Jesus would suggest that his people would do even greater things than he.

Greater Participation in the Spirit

            Perhaps, Jesus means a greater participation in the Spirit. Prior to Pentecost, believers did not have the free outpouring of the Holy Spirit, i.e. while surely the Spirit existed, he was not freely given to God’s people as he has been since Pentecost. Believers now have the full capacity of the Holy Spirit poured upon them; additionally, God the Spirit indwells the hearts of his people. On that first birthday of the church, God richly poured himself upon his people and has indwelled the hearts of believers since that time. Christians then participate in an even greater manner than followers of Christ during his earthly ministry. It is not that participation in the Spirit did not subsist during Jesus’ earthly dwelling; yet, the fulfillment of the Holy Spirit dwelling among his people had not yet occurred until Pentecost. Christians may now participate fully in the Spirit as the people of God rather than in a manner that was seemingly held back from full employment. In this way, the church can do greater things than not only the followers of Jesus during his earthly ministry but Jesus himself as well. No longer do God’s people have to come before a priest to approach the throne of God, for they can come directly to him as priests themselves. Such participation is vastly different even from those in Jesus’ own ministry. Because of this access and this participation in the Spirit, the church can accomplish even greater things than Jesus himself did.

Greater Things because of the Greater One

            Doing greater things does not mean being greater; Jesus is still the greatest and will always be the greatest (because he is God). While the capacity to reach people with the gospel has greatly increased since Jesus’ earthly ministry, the only reason God’s people have such access is because of Jesus. Thus, while the church can accomplish greater things, it is because of the one who is greater: Jesus Christ. No matter what we do for the glory of Christ, may we never forget that it is all because of him. Any good that comes from our lives should be returned as praise to the only one worthy; let us then give thanks to God for the honor of sharing in his story by participating with him in his work.

SECULAR HOLIDAYS: AN ARGUMENT AGAINST CENTERING CHRISTIAN WORSHIP AROUND THEM

 Audio for the following may be found here. You may also listen to podcast episodes here.

SECULAR HOLIDAYS: AN ARGUMENT AGAINST CENTERING CHRISTIAN WORSHIP AROUND THEM

            Today is Mother’s Day. As such, many churches (particularly American churches) will honor mothers. While there is nothing wrong with honoring mothers, believers should question the approach churches should take in doing so. Moreover, Christians should consider whether to employ any secular holiday in the context of worship. Certainly, one may celebrate a secular holiday and glorify God; yet, placing its focus in Christian worship gatherings raises an entirely new set of questions. My argument is that secular holidays are not rooted in biblical Christianity and, therefore, have no place in weekly Christian worship. I have three pillars to my argument, which support the overarching notion that secular holidays should be removed from Christian worship.

 

The Focus of Christian Worship Should Solely Be God’s Glory

            The only issue that matters in all of life is God’s glory; his glory is always the issue no matter the situation. Even more, Christian worship holds the glory of God as its central focus. By nature, Christian worship is designed for God’s people to take a small amount of time each week and focus on God, his story, and what he has done for his people. Anything that distracts from this central focus should not be incorporated. This is not to suggest that real elements of human life cannot or should not be acknowledged, for certainly, God cares about his people in all regards; it is, however, to suggest that when these peripheral matters because an element on which God’s people focus, it is wrong. Mother’s Day, for example, is not a biblical holiday or even one derived from Christian principles. Surely, everyone alive has a mother and motherhood should be honored and celebrated; yet, when the entirety of a Christian worship service is designed around the celebration of mothers, God’s glory is lost. Acknowledge and celebrate mothers; do not, however, make the Hallmark holiday itself a focus of an entire worship gathering. The same could be said of patriotic holidays. Jesus did not die for the American dream so to place the United States on the same level of honor as God himself is nothing short of idolatry. In fact, I suggest that any nationalistic approach to Christian worship should be avoided. I am thankful for the country in which I live; yet, I do not attempt to place my country on the same level of honor as my God. Many might argue that they do not do so even in a patriotically-themed worship service. Nonetheless, I would invite them to examine the elements of the service; most of the time, they will quickly realize that American patriotism (or otherwise) is elevated to or above God’s glory. The focus of Christian worship should unapologetically be God’s glory, not the happiness or pleasures of others.

 

Centering Worship around Secular Holidays Places Them on an Equal Level to the Gospel

            Already briefly mentioned, when a worship service is centered around a secular holiday, not only is God’s glory lost, people gain the idea that these non-biblical holidays are equal to the gospel story. One might think, for example, that July 4^th is equally worthy to be celebrated as the birth of Christ. Christian worship is designed to tell the story of God and his people, which is why liturgical traditions utilize a lectionary that moves through the entire Bible. Mixing secular holidays with the story of God could easily confuse people to believe that extra-biblical events are equal to the gospel story. Ministers and worship leaders should be careful not to take a syncretic approach to Christian worship. Certainly, celebrate and acknowledge the good aspects of life; yet, mixing secular holidays with the story of God portrays the wrong message. Nothing is equal to the story of God. As a younger man, I was adamantly opposed to the employment of a lectionary. Now, however, I fully support it, for it focuses Christian worship on the full gospel story without any influence of secular nature. As the adage goes, keep the main thing the main thing.

 

Younger Generations Learn from and Imitate What We Do

            Younger generations constantly watch what we do as experienced believers. When a young worship leader or minister sees God’s people incorporating secular holidays in a Christian worship context, the chances of him or her doing so to an even greater degree are high. Whether we realize it or not, we are being watched. The influence is perhaps subconscious but certain. To model the supremacy of the gospel story in Christian worship, leaders should be careful to design the experience with a central focus on God and his glory. With Scripture permeating the worship dialogue, meaningful and well-thought prayers, and music with a central theme, churches can assuredly provide a good example to younger generations. Whether using a lectionary or not, churches should strive to tell the story, i.e. every portion of the worship service should be a part of the dialogue. Churches have become so accustomed and okay with disconnected worship dialogues that many people do not realize the importance of planning. Some may feel that planning quenches the Holy Spirit; I contend, however, that the Holy Spirit moves equally through planning as he does through spontaneity. As a good example for younger generations then, believers should strive to proclaim the gospel story and eliminate any distractions from the worship experience that hinder the proclamation of the gospel story.

 

God Has Redeemed His People; Doesn’t He Deserve a Fraction of Their Time?

            If churches cannot remove their own desires and devices for a brief time so that his story is proclaimed each week, how important is the gospel in their lives? Many people do not understand the seriousness of worship; it is unequivocally the most important thing God’s people do. For a brief time, people should remove all distractions for the sole purpose of glorifying God through the proclamation of his story. There is plenty of time to recognize secular holidays and even do so in a way that glorifies God. The Christian worship gathering is not one of those times. The argument against the employment of secular holidays in Christian worship, therefore, is one supported by the church throughout history and one that should remind people of the vast importance of Christian worship gatherings.