HOW ARE CHRISTIANS FREE WHEN THERE ARE SO MANY RULES AND REGULATIONS IN SCRIPTURE?

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

HOW ARE CHRISTIANS FREE WHEN THERE ARE SO MANY RULES AND REGULATIONS IN SCRIPTURE?

            The Apostle Paul instructs believers to walk by the Spirit and then suggests that the effect is a proclivity not to gratify the flesh (Gal 5:16). Many Christians see the commands of Scripture, however, as hindrances to freedom. It is often said and suggested that freedom only exists in Christ. Why then do many Christians feel enslaved rather than free? Why do biblical instructions often feel like imprisonment rather than freedom? To answer such a question, Scripture offers great reconciliation and helps believers understand what it truly means to be free.

Free from Sin

            First, Christians are free from sin. Sin, at its core, entraps, imprisons, and destroys. That is Satan’s goal; humanity is born in such a torment and does not escape except by the grace of God. When one becomes a Christian, he or she begins a process of transformation into the image of Christ (Rom 8:29). The process mentioned here is called sanctification; it is progressive, i.e. not occurring at a single moment but over time. What this means is that although Christians are free from sin, they will still sin; nonetheless, when believers sin, they are not being who they are in Christ. Human nature, however, dictates that sinful flesh battles against the spirit of Christians who are now positionally righteous and being made (not already made) actually righteous. The key to this concept is that Christians are free from sin, i.e. through the power of the Holy Spirit, believers possess the ability not to sin. To say that no one is perfect is not to claim an excuse for sin, for there is no excuse for such. Rather, believers should understand that they have been set free from the power of sin and, in Christ, contain the ability to resist it. Christians are free from sin.

Free Found in Christ

            Paul lists the fruit of the Spirit in his letter to the Galatians (Gal 5:22-23) and concludes by claiming that no law exists against such characteristics, i.e. love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Referring to these qualities as fruit implies that these are the effects of a believer, one who has been changed by Christ, i.e. Christians no longer desire to live contrary to these qualities but exhibit them. The fruit of the Spirit opposes the ways of the world, which certainly contains laws against it. To live as Christ then is truly freedom, for there is no law against it. While some may view Scripture as a text filled with rules and regulations, for Christians, the effect of being changed by Christ supernaturally exhibits alignment with such so-called regulations so that they are not regulations at all but a way of life against which there is no law. Christians, therefore, are free from the law because 1) Christ has fulfilled it and 2) the fruit of new life does not hold any law against it. Such is true freedom.

Consider Biblical Commands Not as Rules but as a Model

            Biblical commands should be considered as models rather than rules. The commands of Scripture are not rules against how to live but a model for what the Christian life should reflect. If someone is to build something and has instructions but chooses to ignore such instructions, it is likely that he or she will design something that does not function properly because it was not built properly. It is then quickly realized that the instructions were not designed to hinder the builder but to help in the proper development of the project. Scriptural commands are similar in that they are designed to reveal what the Christian life should look like. Freedom may not exist without boundaries; in the same manner, Christians are free because their lives are different and now exhibit the life of Christ, against which there is not a law and around which the believer’s life conforms.

FOREGOING THE INVITATION IN WORSHIP GATHERINGS

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

FOREGOING THE INVITATION IN WORSHIP GATHERINGS

            Many evangelical Christians were raised in churches that gave a weekly invitation, i.e. a time of response usually placed at the end of the worship gathering. I am such a person even as my dad pastored a church that employed such an act. Currently, however, and for various reasons, the so-called traditional invitation is being removed in many evangelical worship gatherings. While those who have become accustomed to an invitation for nearly their entire lives might resist such a change, I would invite people to examine the invitation itself in a different light and question the foundational purpose behind its existence in the first place.

The Invitation Is Not a Biblical Concept

            An invitation belonging to a Christian worship gathering is not a concept to be found anywhere in Scripture. The predominant practice, until the 19^th century, was worship gatherings without an invitation time. Revivalists and efforts to reach the lost by bringing them into the context of corporate worship paved the way for local churches to begin implementing an invitation time. For centuries, Christian worship was solely focused on God’s glory and praise and nothing else, i.e. worship gatherings were not primarily evangelistic opportunities but rather time set aside for a brief moment each week when God’s people would devote themselves to the praise and adoration of their God. The mentality began to change in the 19^th century and continued into the 20^th century and continues even now, although many evangelical churches are now foregoing the practice. What some might refer to as a traditional invitation then is not traditional at all but instead an invention of the past one-hundred fifty years. The invitation holds little place in church history and certainly not in the Bible. Its foundation, therefore, is recent tradition and should be considered closely by believers.

Worship Is Designed for Christians; Unbelievers Cannot Worship God

            While there is nothing wrong with unbelievers attending Christian worship, they have no capacity to worship God until they have been transformed by him, for worship may only occur in the power of the Holy Spirit, which they do not possess. Since evangelical worship gatherings, since the 19^th century, have become evangelistic opportunities, their focus has become distorted and led many Christians to view the purpose of a worship gathering as primarily evangelistic in nature. Nevertheless, reality is that worship is designed only for the church. Thus, believers should now realize that worship with the purpose of reaching the lost is an incorrect approach and adjust accordingly. Such is occurring in many modern evangelical churches where the truth of worship belonging only to the church is further being realized.

The Invitation Often Becomes Manipulative

            Many, including myself, have experienced what could be called manipulation during invitations. Often, the music is slow and emotional, the lights are dim, and the preacher makes seemingly endless attempts at persuading congregants to make decisions of any kind because it looks good when many people fill the open altar area (usually the steps to the platform) during an invitation. What is such a moment except manipulative? While believers should strive for excellence aesthetically, e.g. lighting, sound, etc., if people are changed by human manipulation rather than the Holy Spirit, they are truly not changed. Jonathan Edwards, a revivalist himself, says, “I should think myself in the way of duty to raise the affections of my hearers as high as I possibly can, provided that they are affected with nothing but truth and with affections that are not disagreeable to the nature of what they are affected with.”[1] Affections are a vital part of human nature. Dealing with the affections then is crucial to ministering to God’s people; yet, a truly effective minister understands that affections are intended to align with the moving of the Holy Spirit, not manipulate people despite it. Ironically, although the invitation was born from a revivalist era, Jonathan Edwards himself understood this truth. Worship gatherings should not manipulate but should reveal God for who he is in all his glory and splendor and provide an avenue for his people to worship him.

The Church Is Called to Go

            While an invitation is certainly not wrong, many modern evangelical churches have seen the futility in its application and have opted to design worship gatherings with the sole intent of worshiping God. Often, the church desires a lost world to come to her when Scripture is clear that believers are called to go to the world (Matt 28:19-20). An invitation could be perceived (and rightly so) as laziness and neglecting the call to go. The church should not use worship gatherings as a manipulative opportunity but should seek to be biblical in every approach. Since lost people cannot worship God and since an invitation is not a biblical concept, perhaps, local churches would benefit from considering why they might employ an invitation in the first place. If its purpose does not have the aim of God’s glory, the act should be abandoned with haste and without apology.

---

[1] Edwards, Jonathan. Works Vol. 4. “The Great Awakening.” Yale.

HOW TRINITARIAN IS YOUR WORSHIP?

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

HOW TRINITARIAN IS YOUR WORSHIP?

            In the past decade, the importance of trinitarian worship has been deeply engrained in me. Its vitality cannot be overstated. God is triune in nature; therefore, the worship of God must also be triune. Believers often speak of the three persons of the Godhead but with limited knowledge and understanding and without an appropriate application in the context of worship gatherings. John MacArthur has referred to the Holy Spirit as the forgotten God because of such a misunderstanding. A close assessment of many churches’ worship gatherings will quickly reveal that ignorance of trinitarian worship is present in the Christian subculture. To combat such ignorance and misunderstanding, there are certain actions the church can take. I suggest three primary ways the church can ameliorate her trinitarian nature in corporate worship.

Intentionally Seek Ways to Express Worship to All Three Persons of the Trinity

            First, the church should intentionally seek ways to express worship to all three persons of the Trinity. Such can be done not only through music but also through language in prayer and teaching. Since orthodox Christians have long believed that the Father, Son, and Spirit are co-equal, it is crucial that churches reflect such theology. Consider the music used in Christian worship. While much exists on the topic of the Son and perhaps the Father, little exists about the Holy Spirit even in charismatic circles where there often seems to be an overemphasis of the third person of the Godhead. To reflect God’s triune nature, however, churches should be intentional about presenting all three persons of the Trinity in their worship practices.

Intentionally Teach Believers the Co-Equality of All Three Persons of the Trinity

            Secondly, churches should intentionally teach believers the co-equality of all three persons of the Trinity. Intentionality means not referring to Jesus as the Father or not claiming that the Father died for the sins of believers. Intentionality means declaring that the Father, Son, and Spirit are equally worthy to be worshiped. When churches teach that all three persons of the Godhead are equal in nature, believers begin to understand such truths as it is compounded. Perhaps, the trinitarian nature of God is often misunderstood because local churches have not taken the time to be intentional in how they discuss him. Intentionally teaching the triune nature of God will surely improve the content of corporate worship.

Utilize (and Write) Music That Reflects God’s Triune Nature

            Music is one of the greatest pedagogical tools the church has ever been given. Whether realized or not, music is often a source of theology for many believers. The music a church sings then reflects who they are as a local church. A church whose music is not triune in content likely has a limited understanding of God’s triune nature. I encourage ministers to examine the music their church sings and even measure the amount of content devoted to the Father, the Son, the Holy Spirit, and all three persons of the Godhead. If content about one person is lacking, that church should strive to make changes so that their worship gatherings are triune. Certainly, music exists that reflects the triune nature of God; local churches can, however, write music with such reflections. The key for all of it, nonetheless, is intentionality. Churches should be intentional about God’s triune nature in their worship practices.

Worship Is Trinitarian Because God Is Trinitarian

            God is a Trinity; worship, therefore, should be trinitarian. I would dare suggest that most local churches do not reflect the trinitarian nature of God. Likely because of a lack of intentionality, the content that persists in evangelical corporate worship largely lacks trinitarian characteristics. Such a lack may certainly and should be changed. For God’s people to accurately reflect the God they love and worship, his three-in-one nature should be pervasive throughout worship, i.e. the music, the prayers, and the teaching should reveal God who is Father, Son, and Spirit and whose three persons are all co-equal and co-eternal. A right question to ask in any local church context then is this: how trinitarian is your worship?

THE SIGNIFICANCE OF JESUS' BAPTISM

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

THE SIGNIFICANCE OF JESUS’ BAPTISM

            Each year traditional Western Christianity observes Epiphany January 6. Also known as Theophany, Epiphany, as the name suggests, celebrates the revelation of God as incarnate man in Jesus Christ.[1] The celebration of Epiphany often comes on its eve while the Sunday after (or on) the day is named Epiphany Sunday. Themes and scriptures surrounding Epiphany often include the event of the magi visiting Jesus as a child and Jesus’ baptism since such an event was vital in his revelation of who he is. Jesus’ baptism is the topic of confusion, for why would a sinless man need to be baptized? Baptism was not new in Jesus’ day; in fact, baptism has Old Testament roots for cleansing. In the case of Jesus’ baptism, however, the ordinance holds a different meaning. To answer why Jesus needed to be baptized, I suggest three crucial points.

Jesus’ Role as a Model

            In being baptized, Jesus modeled obedience to all people. Not only did the crowd which observed him understand his obedient act in being baptized, generations to come would view the same through the text of recorded scripture. For Christians, baptism is an act of obedience. Those who hold the perspective of believer’s baptism should certainly consider the ordinance as a vital act in Christianity; thus, to forego baptism is to disobey God. Baptism is not salvific; yet, it is crucial to obeying God. Jesus modeled obedience and the proper way to employ it through the ordinance of baptism.

Jesus’ Humility

            Jesus was also baptized in humility. While Jesus was sinless, through the ordinance of baptism, he revealed his identification with sinners, i.e. God the man chose to become truly human and walk as flesh on earth. One reason people are perplexed by the Son of God being baptized is his divinity perhaps overshadows his humanity. Jesus, however, is also human and chose to identify with sinful humans in the flesh by facing every struggle humankind does yet without sin. Jesus’ baptism places his deity and humanity side by side, for he was baptized as a man and honored as God when the Father exemplifies his pleasure in the Son saying, “This is my beloved Son with whom I am well pleased” (Matt 3:17). Jesus, therefore, was baptized in humility.

Jesus’ Submission to the Father

            In Matthew’s Gospel, John is hesitant to baptize his Lord. In response, Jesus says, “Let it be so now, for thus it is fitting for us to fulfill all righteousness” (Matt 3:13). Jesus’ baptism indicates righteousness, for one is baptized into a new way of life; it is a public confession of the righteous life. Baptism is, furthermore, a display of repentance. One might wonder why Jesus would need to repent. Often, there subsists an incorrect understanding of repentance, as it is usually understood as a singular event that occurs in one’s life. Reality is, however, that biblical repentance is a perpetual event, i.e. one must not only repent but continue repenting. Jesus’ baptism then does not include what it does for us: turning from sin. Rather, it includes his submission to the Father in a life of obedience.[2] In displaying such a symbol of righteous submission to the Father, Jesus not only revealed his identification with humanity but also his place as God, for Jesus himself was the only person capable to save humanity. “…central to Jesus’s purpose in being the Savior of the world is his own faithful obedience to the Father. He was obedient even to the point of death on a cross (Phil 2:8, Rom 5:18), thereby securing our salvation.”[3] Baptism, for Jesus, then was not for the purpose of turning from sin but rather exemplifying righteousness and submission to the Father, which is also true of any human baptism. While Jesus did not need to turn from sin, he symbolized repentance in a life that continually honored the Father.

Christ Is the Model

            Since Jesus is the model for anything in life, believers should consider the event of his baptism as a model as well. Jesus’ baptism was not useless simply because he was a sinless man; contrarily, Jesus’ baptism points to the way humanity should submit to the Father in obedience by not only following Christ in baptism but also living a life of righteousness. Jesus’ baptism was necessary in its vivid depiction of who he is: namely both God and man.

---

[1] January 6 applies only to those churches, which utilize the Julian Calendar. Many churches of Eastern influence utilize the Gregorian Calendar and observe Epiphany January 19 because of the 13-day difference between the two calendars.

[2] For all humans except Jesus Christ, repentance includes both turning from sin and continuing in righteousness.

[3] Jonathan Pennington, “Why Did Jesus Need to Be Baptized,” The Gospel Coalition, accessed January 5, 2022, https://www.thegospelcoalition.org/article/jesus-need-baptized/.

THE FULL COUNSEL PART 5: A MORE SUBSTANTIAL BASIS

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

A MORE SUBSTANTIAL BASIS

            A serious issue in many modern contexts of Christian worship is their often-flawed basis. Rather than building upon centuries of scrutiny, trial, and error, much of what occurs in modern worship is based upon external human factors, e.g. personal opinion, emotion, and seeker-sensitive decisions. Worship must surely have a more substantial basis than humanmade devices; liturgy is the tool that holds a more substantial basis. Derived from the Bible, church history, and right theology, liturgy has a matchless and unshakeable basis, which free traditions should at least consider. Liturgy is not meant to hinder worship but to free it. Rather than viewing liturgy as an imprisoning resource, free traditions should consider it the apparatus that frees God’s people to worship in a way that honors him and is devoid of human-centered devices. The basis of liturgy is more substantial than the alternatives; yet, many churches desire less substance in the name of separation from their misunderstanding of liturgy. To consider the solid foundation of liturgy, however, is to realize the vast advantage of its employment. If such happens, even free churches discover the greater basis comprised in liturgy.

A Biblical Basis

            Liturgy, first, possesses a biblical basis. A seeming tendency, among free traditions, is to assume liturgical traditions to be absent of biblical authority and shallow in scriptural underpinning. Liturgy, however, is derived from the truth of Scripture and the overwhelming connection to its stalwart support in all of life; historic liturgies would not include weekly readings from Psalms, Prophets, Gospels, and Epistles if it were not so. Failing to realize the spawning root of liturgy and to separate themselves from the rigor or Catholicism, many free churches have reduced their worship gatherings to human opinion, manmade thought, and practices that exist to impress congregants and be culturally relevant. Liturgy, however, is derived from Scripture and, thus, holds an unwavering biblical basis.

            Liturgy is biblical in practice in that what is presented to the church are not only themes developed from Scripture but verbatim Scripture itself. Consider the numerous times free churches fail to present the entirety of Scripture by centering worship around cultural ideas or only speaking the sermon text aloud while neglecting to recognize other important scriptures. Liturgy naturally and fully offers God’s people the totality of Scripture. If a church adheres to a historic lectionary (such as the RCL), all of Scripture is heard and presented over a given course of time. Therefore, nothing is omitted no matter how uncomfortable the text might seem. Since all Scripture is breathed by God and useful for teaching, rebuking, correcting, and training (2 Tim 3:16), it would be advantageous for believers to utilize the full canon of Scripture rather than only what seems to apply culturally. Liturgical practice aids in purposely designing worship to reflect biblical authority.

            Liturgy is also biblical in origin. Lectionaries were not created by one man or woman and certainly have not been void of church scrutiny. Rather, liturgy holds a biblical origin not only in the way it proclaims the story of God but also in the way it was designed. Stemming from the text of Scripture, historic liturgies remove human opinion and thought and instead return biblical truth to God’s people. One cannot be theologically wrong by reciting and quoting Scripture verbatim without the influence of humankind. Liturgy, therefore, offers the exact text of the Bible without interpretation since believers hold their own individual office of priest. The origin of liturgy is rooted in the Bible, its story, and its exact text. As such, there subsists a more substantial basis in liturgy than in the usual free context of humanmade and human-centered orders of worship.

            Liturgy also has a biblical basis in philosophy. The idea that liturgical traditions do not boast the same high view of the Bible as free traditions is misunderstood or blatantly ignored. Although interpretation may often lie disparate, liturgical churches hold an exceedingly high view of Scripture and its authority in individual lives and the life of the church. Since liturgy is grounded firmly in the Bible, liturgical worship is also grounded firmly in the Bible. The philosophy that persists among liturgical traditions is such that places Scripture at utmost importance. Surely, there is not a low view of Scripture among Christians who utilize liturgy in their worship practices.

            Liturgy is not absent of a biblical basis but is grounded and built upon it. Greater than the creative ideas of human-centered worship, liturgy proves beneficial in its substantial basis, part of which is its unapologetically biblical basis. The basis upon which liturgy rests is fixed and sure, tried and true. Rather than resort to humanmade concepts to drive the worship of the local church, even free traditions may benefit from the employment of liturgy, as the basis is more substantial.

A Historical Basis

            Certainly, Scripture is authoritative; yet, the church can and should learn from history. Church history should, in fact, guide the modern church. Not to confuse a high view of history with canonization of biblical text, believers have much to gain from history. Documents such as the Didache (c. 2^nd century AD), for example, provide guidance for the church in many respects, not the least of which is procedural standards in Christian worship practice given by the early church and (likely) passed down from the Apostles themselves. While the Bible forms the foundation of historic liturgy, documents such as the Didache and others from early church fathers form pillars. Liturgy then holds an unbreakable historical basis, from which the church may benefit.

            Liturgy is historical in its creation. The methods and ways liturgy has been devised stems from the history of the church. Even in the early church, the history of God’s people was considered greatly to create a proper and orderly way for Christians to worship God. Certainly, the Bible is the foundational tool used to develop liturgy, which is historical in itself; yet, for God’s people to neglect the history of the church even outside of the pages of Scripture is to abandon the responsibility of learning from history. Liturgy accounts for the history of God’s people not only in its content but also in the way it was developed. Over the centuries of the church, the elements and practices of Christian worship were perfected and ameliorated. Trinitarian thought, for example, seems to increase over the centuries. Tertullian was the first Latin writer to use the term, trinity, but not in a way that orthodox Christians would consider it today. Tertullian did not believe in a triune God but in three distinct beings where the Son and Spirit were created out of the spiritual matter of the Father. Such a view would nearly be considered heretical in many of today’s contexts. Nonetheless, in a 2^nd-century church where trinitarian theology was still maturing, there was likely no shortage of confusing and disparate views on subject matters that might be considered standard today. Therefore, the trinitarian concepts in liturgy developed over the centuries as well. Liturgy has not been through (only) some scrutiny but centuries of it so that it is now precise and clear. It is, in fact, historical in its creation.

            Liturgy is also historical in its proclamation, for it declares the story of God and his people. Detailed liturgy focuses not only on the story of Christ but also what God has done in the lives of his people throughout Scripture. Lest Christians forget the faithfulness of their God, liturgy proclaims his work throughout time. The stories of God’s work in Israel resonate throughout liturgical practices. Free traditions cannot deny the benefit of remembering these stories, as God’s people today come from such stories. Liturgy proclaims the historical stories of God’s work.

            Liturgy is also historical in its use of time. The Christian calendar was not created to inhibit worship but to free it to daily living in the story of God. The church year holds various foci on historic feasts and celebrations relevant to Christian history. Not only in the life of Christ and the Christian church but by remembering the Jewish roots of Christianity, liturgy allows God’s people to connect to history in a tangible manner. God is outside of time and yet uses time for his people’s advantage, i.e. he works through time. Liturgy considers God’s use of time and incorporates it into the Christian worship gatherings. Often, free traditions seem to neglect how God has used time or are at least unintentional in using time now. The church calendar is a marvelous way to lead God’s people in persistent worship by living in the reality of God’s story throughout history.

            Liturgy holds a historical basis and may be valuable to free traditions. Perhaps, the lingering apprehension to retaining historic liturgy in free traditions is due to a misunderstanding of its purpose, nature, and basis. Retaining liturgy in the church is not for retaining Catholicism; it is, in fact, for intentional and precise methods of declaring God’s story in worship. In addition to a biblical basis, liturgy also holds a historical basis that is evident and prominent in its use. For free traditions who exercise the tool of liturgy, the historical basis of liturgy grants believers a unique perspective and an exceeding benefit.

A Theological Basis

            Liturgy, furthermore, holds a more substantial basis than the alternatives because of its theological basis. As liturgy is not devoid of Scripture, it is also not devoid of theology: accurate, precise, and scrutinized theology. To constitute theology, deep and convoluted topics are unnecessary, for theology is merely thought about God. When a Sunday School teacher says to a child, “Jesus loves me; this I know, for the Bible tells me so,” he or she is executing theology. For Christians then to claim no interested in theology but only in Jesus, a theological idea is submitted. Theology is vital to Christian life. Thus, the tools utilized in Christian worship should represent a theological basis; liturgy has such a basis.

            Liturgy has a theological basis in its content. When a local church employs a standard liturgy, a resource is used that has undergone countless revisions and processes to ensure correct theology. Its content then is derived from Scripture and core tenets of the Christian faith throughout the centuries. What is spoken, read, prayed, and even sung during the weekly worship gatherings of a liturgical context represents a broad picture of the entire story of God and theological concepts linked to such a story. A unique aspect of liturgy is its intent in the aim of worship rather than a self-seeking goal. Not to suggest that free traditions who do not utilize a liturgy hold selfish ambitions, liturgy, formed through centuries of church design, is clear in its purpose: worship of the living God. Its theological content then is designed and aimed toward such a purpose.

            Liturgy, further, also possesses an ecumenical theology, i.e. liturgy’s expression of faith is broad and orthodox in its scope so that all professing Christians may employ the resource and remain true to the Christian faith without deviating from their own contextual practices. Liturgy is not solely Catholic, Protestant, Baptist, Methodist, Pentecostal, Lutheran, or Presbyterian; liturgy, in fact, is Christian in the broadest sense of the term, which is represented fully and faithfully by its theological ecumenicalism.

            Liturgy also contains theological precision. Believers may rest assured that the theology taught and confessed during the employment of liturgy is precise and accurate and that great lengths have been taken by those involved in its design to craft a clear message of the Christian faith. Liturgy is intentionally designed to faithfully represent Scripture and the basic tenets of Christianity. As such, liturgy is precise and accurate. A greater risk exists in free traditions to display a wrong or theologically incorrect message since what is presented to the body is not nearly as scrutinized and vetted as historic liturgy. Free traditions may certainly adapt liturgy to fit their contexts; yet, the precision and accuracy of theology is present in liturgy.

            Free traditions would surely benefit from the implementation of liturgy. Whether realized or not, liturgy does not hinder worship but frees it from concern of theological inaccuracy and even subconscious and accidental heresies. The basis of liturgy is firm and secure. Rooted in stable theology, liturgy persists in declaring the complete story of God.

Solid and Unshakeable

            My argument for liturgy here revolves around its more substantial basis: more substantial than the other options that exist. Such is not to suggest that historic liturgy is the only right way to worship God. In fact, free traditions possess right thinking in the desire to be sincere in what they offer to God. Throughout this book, however, I have argued that even liturgy is beneficial for free traditions in what it offers and by way of modification and adaptation. To only see the boundaries of liturgy is to only see half of the intended picture, for the mode of liturgy provides an avenue for its means. Churches should strive to worship in a way that builds upon a solid basis. Liturgy is certainly built upon a solid basis and frees the church to worship properly rather than flippantly. The best artists often make their art within boundaries rather than outside of them, i.e. the boundaries are what provides the artist the necessary focus to create unique art. Boundaries then should be freeing rather than inhibiting. Upon a biblical, theological, and historical basis, liturgy allows Christians to attain the necessary boundaries for God-exalting and God-focused worship. The basis of liturgy, therefore, is solid and unshakable in that worship stems from Scripture, right theology, and church history. Free traditions can and should at least consider the precise benefits liturgy offers to all believers.

THE FULL COUNSEL PART 4: A GREATER CONNECTION TO THE CHURCH UNIVERSAL

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

A GREATER CONNECTION TO THE CHURCH UNIVERSAL

            The Nicene Creed emphasizes a belief in one holy catholic and apostolic church. Often, Protestants seem to grow uncomfortable or even disassociate with such a statement likely because of misunderstanding its meaning. Catholic, in the context of the Nicene Creed, simply means universal; apostolic means originating with the Apostles of Christ. With such an understanding, all Christians should agree. Protestants and evangelicals may boldly declare in truth that they are a part of the one holy catholic and apostolic church. Christians are a part of a body before they are individuals. Thus, God’s people throughout the ages are linked together as a part of a single organism. Liturgy not only exhibits unity among the people of God but also affords God’s people to experience a greater connection to the church universal. Through liturgy, Christians share with global saints throughout time, share with Christ himself, and exhibit unity in Christ. Though from every nation, Christians comprise one body dispersed throughout the world and display unity through their use of the same resource and tool: liturgy.

Liturgy Shares with Global Saints throughout Time

            The bride of Christ is a universal body comprised of every tribe, nation, tongue, color, race, language, and time. Historic liturgies have been utilized by the church for centuries and, thus, connect the people of God irrespective of external boundaries and differences. When local churches today employ historic liturgy in their worship contexts, they share in the same practices the saints throughout the centuries have also employed. By linking God’s people through liturgy, the worship of a timeless and boundless God transcends time itself, geographic location, and language and race.

            God is timeless and has never been bound by time. Time, in fact, is his creation for the bounds of humans, not himself. His church then is also timeless. Lest the people of God forget that the church includes saints from all generations and eras, Christians today are a part of the same body in which the Apostles subsist. Prominent saints in the Christian faith might not often be considered to be in the same group as God’s people today; yet, the most seemingly insignificant child of God in smalltown, USA is a part of the same body as Martin Luther, Charles Spurgeon, and John Calvin. Moreover, for those who utilize a historic liturgy, the same practices are employed that have been used by many of these significant saints of the past. Additionally, the church today is connected to the church tomorrow, for both are a part of the same body. Liturgy employs practices that have been executed for centuries and will continue to be used until the return of Christ. Therefore, liturgy aids in a noteworthy connection between saints throughout the ages.

            Through liturgy, the church of God also transcends geographic location. Records of historic liturgies have been found throughout the globe. The Christian nation is comprised of many geographic nations. In fact, God’s heart is for the nations (Ps 46:10). Believers’ call to missions is a reflection of the heart of God, for Christ’s bride, for whom he died, includes people of every nation. S.J. Stone (1839-1900 AD) composed the following words, which speak of the bride of Christ:

Elect from every nation, yet one through all the earth:

her charter of salvation, one Lord, one faith, one birth;

one holy name she blesses, partakes one holy food;

and to one hope, she presses with every grace endued.

The oneness of the church in Christ is marvelously and mystically exhibited when God’s people use liturgy, for while the people of God worship in one geographic

 location, his people also worship him in another with the use of the same tool.

            The church of God also transcends language and race, which is revealed in the use of liturgy. When Christians gather as one global body for the weekly worship of one God, a mystical unity occurs, which cannot be explained by human logic or divided by human boundaries. Moreover, the connecting tool is often found in the order and elements utilized by those who worship God, i.e. the liturgy. The same historic liturgies that have been used by saints of the past and will be used by saints of the future are often used by Christians around the globe irrespective of external factors. Therefore, the same medium of spiritual formation that existed in the early church continues to exist for God’s people presently, for liturgy shapes and connects the people of God.

            Through liturgy, Christians around the world are shaped by God himself. While no Christian’s spiritual formation is the same, liturgy, being an instrument of formation in God’s people, is the same; while liturgy may be adapted contextually, the message it presents is the same message that rings true throughout the ages. God’s people, thus, are shaped and connected through liturgy. Even in a free tradition, liturgy grants believers the profit of being connected to a larger body: namely the body of Christ transcending time and external factors. God’s people, therefore, comprised of all combinations of age, race, time, and geographic location, share with one another in a marvelous and mystical unity by their use of liturgy.

Liturgy Shares with Christ

            Liturgy also possesses the inherent benefit of sharing with Christ. Said another way, since liturgy is centered around the person and work of Christ, believers, through the liturgical tool, share in the story, glory, and work of Christ. Scripture instructs God’s people to share in the sufferings of Christ (1 Pet 4:13); yet, sharing in all aspects of Christ should be an outcome of Christianity as well. Through liturgy, God’s people share, in a succinct and clear way, with God the Son and his work.

            Through liturgy, Christians first share in Christ’s story. Worship is designed to tell the story of God and his work, which is focused through the work of Jesus. Scripture is centered around Jesus; liturgy is centered around Jesus; therefore, when local churches employ historic liturgy, God’s people share in Christ’s story by learning it, declaring it, and living in the reality of it. Christ’s story in Scripture is complete; his work in the lives of his people, however, is not. The church today holds the matchless privilege, through liturgy, of sharing in Christ’s story by participating in what he does and declaring what he has done through the ages. In a pointed way, through liturgy, the story of Jesus is told and retold among believers of all ages and geographic locations. Different people they may be, the story of Jesus rings clearly across the hearts and lips of all people when liturgy is utilized.

            Liturgy also grants God’s people the opportunity to share in the glory of Christ. Paul contends that by sharing in the suffering of Christ, his people will also share in his glory (Rom 8:17). Liturgy does not possess any special power but declares the gospel message and the glory of Christ alone. By utilizing liturgy, believers, who are promised to share in the glory of Christ, receive a foretaste of such glory by what is boldly declared. Liturgy, tested and tried, centers around the truth of Scripture and the glory of God through Jesus Christ. Therefore, liturgy affords splendid occasion for the church to declare not only the glory that Christ is worthy to receive but the glory with which the bride of Christ will also share.

            Moreover, through liturgy, believers share in the work of Christ. The church’s supreme work is the work of Christ, which gives glory to God. Extending from such work then are the nuanced tasks given to local churches and individual believers. Liturgy declares the work of Christ in an overarching sense; churches and individuals, however, hold a place within Christ’s overarching work so that he is glorified. Through liturgy, the broad work of Christ is declared not only through his work in the text of Scripture but through sincere prayers crafted by saints through the ages. Through liturgy, God’s people join in declaring the work of Christ past, present and future and share in that work with their Lord.

Certainly, local churches may receive these benefits without historic liturgy; nonetheless, I contend that historic liturgy, led by the Holy Spirit and proven by Scripture and saints of the past, is the most precise and intentional method of receiving the full benefits mentioned here. It should be no argument, however, that for such discussed benefits to be received, focused intentionality is necessary. Liturgy simply removes the vetting process since such has already been accomplished.

Liturgy Exhibits Unity in the Church

            Through the shared orders employed by Christians around the globe and throughout the centuries, liturgy exhibits unity in the church like few resources can. While one local church utilizes planned and heartfelt scriptures and prayers relevant to the story of God told throughout human time, countless churches around the globe employ the same elements in their worship practices. It is as if God’s people join in one mission, one cry, one prayer, for one God through the elements offered in worship. Tertullian (155-220 AD) suggests, “The unity of the church of God is a perpetual fact; our task is not to create it, but to exhibit it.”[1] A predominant way the church has exhibited unity for centuries is through liturgy. Through liturgy, the church has exhibited for centuries and continues to exhibit unity in purpose, in belief, and in practice.

            Liturgy exhibits unity in purpose in that its aim is directed toward the glory of God through the proclamation of his story. To ask one hundred different people what the purpose of Christian life is would be to expect one hundred different answers. Jesus himself said, however, that the greatest commandment is to love God with all the heart, soul, mind, and strength (Luke 10:27). Such a commandment is even greater than the Great Commission (Matt 28:19-20), which many believers would attest as the purpose of the church. The purpose of the church, nevertheless, revolves around God and his glory, i.e. all other purposes and tasks are derived from the underpinning purpose of God’s glory. Liturgy is designed for the purpose of worship: the goal and indeed the purpose of Christian life. Too many churches have given worship an evangelistic purpose to reach those who do not know Christ. While worship is certainly evangelistic in nature (since it declares the gospel), a lost person has no capacity to worship or pray to God. Worship is for Christians and no one else. A worship service then should be crafted to worship God without regard to anything else. Liturgy accomplishes this said goal by eliminating distractions, i.e. anything that replaces the focus of worshiping God. Therefore, through liturgy, the church’s unity is exposed in her purpose.

            Liturgy also exhibits unity in belief. Liturgy expresses the core tenets of the Christian faith and orthodox beliefs, which have been present in her life for centuries. Many liturgical traditions even utilize historic creeds, e.g. the Apostles Creed, the Nicene Creed, and the Athanasian Creed to state what they believe. Such creeds, however, stem from the truth of Scripture, around which historic liturgy is designed. Thus, to employ liturgy is to reveal the orthodox beliefs of Christianity. Moreover, by using liturgy, churches exhibit unity since they express beliefs that are shared and confessed in the same manner by believers around the world.

            Liturgy lastly exhibits unity in practice. As Christians resort to liturgy, their worship gatherings take the same focus and themes as countless worship gatherings around the world. On a given Sunday, many churches utilize the same scriptures, themes, and prayers as other believers around the world so that the expression of worship and prayer offered join as one: unity among the people of God. The mystical unity of the church is certainly exhibited in a tangible and even corporeal way through the employment of liturgy.

            While free traditions may desire to separate themselves from liturgy because of its connection with Catholicism or insincere practice, my argument has, thus far, been, that liturgy is certainly not insincere; furthermore, my contention is that liturgy is not linked solely to Catholicism, for even Protestant believers throughout the centuries (many of whom opposed Catholicism during the Reformation and from whom current Protestant practices originated) have used liturgy in their worship gatherings. Free traditions have an invaluable resource at their disposal in liturgy. Vetted by the church in the many centuries prior, liturgy provides a marvelous tool for the church to visibly exhibit unity. Believers should consider themselves a part of a single body (namely the body of Christ) more than individuals. Surely, Christ loves and has a personal relationship with individual Christians; yet, believers are a part of the bride of Christ first and foremost. A proper understanding of the oneness of the church, therefore, should impact the way God’s people worship, for their state of mind will primarily reveal a plurality rather than an individuality. Liturgy allows for this concept to be exhibited in a real and tangible manner. Even if liturgy is modified contextually, liturgical practices reveal an unbreakable unity in the church; it would be firmly advantageous for free traditions to understand such a benefit that comes from the use of liturgy.

A Church That Understands Her Identity

            Liturgy does not hinder Christian worship but rather frees and clarifies it. Through liturgy, the church succinctly declares the story of God and does so in a unified way, as believers around the world declare the same story. The church is one body: one holy and apostolic body. Christians then should understand even their individual identity as a part of the whole more than an individual. The Apostle Paul discusses the makeup of the church in his letter to the Ephesians (Eph 4:1-16). A church who understands her role in the body of Christ understands the importance of worship that unveils unity in the body; liturgy allows for such an unveiling. Through liturgy, God’s people experience a greater connection to the church universal by sharing with saints throughout time, sharing with Christ, and exhibiting her unity. The church’s identity is in Christ. Liturgy reveals not separation between various churches but a mystical unity of the church universal. Free churches, therefore, would not be negatively impacted by liturgy but positively. A church that uses liturgy likely understands her identity but also reinforces it since the gospel and the story of God is continuously and repeatedly declared among the people. In this manner, liturgy is exceedingly beneficial to the people of God in every tradition including free traditions.

---

[1] Dow Kirkpatrick, ed., The Doctrine of the Church (New York, NY: Abingdon Press, 1964), 187.

THE FULL COUNSEL PART 3: INTENTIONALITY IN WORSHIP

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

INTENTIONALITY IN WORSHIP

            Intentionality is surely required for worship to be pleasing to the Lord. Without intentionality, churches risk human motivation, selfish desires, and false teachings through worship practices. Nevertheless, for an intentional approach to occur, an intentional method must be employed. Even in a free tradition, a useful method is liturgy. Whether utilizing a historic liturgy or a liturgy adapted for contextual reasons, liturgy is the link between intentionality and planning. Despite humanity’s vast imperfections, God’s standards are matchless in demanding perfection. Christians, therefore, should strive for excellence in all worship practices; what is lacking is filled by the power of the Holy Spirit and the mediation of Jesus Christ. On a biblical, Spirit-led, and historic basis, liturgy provides an avenue for local churches to rightly declare the full counsel of God in an intentional manner.

Humanity Is Not Perfect, but God Is

            A common defense to inaccuracies in worship is the notion of humanity’s imperfection. Certainly, no perfect human has ever existed except Jesus; yet, humanity’s imperfection is made both positionally and actually perfect in Christ. A local church’s excuses regarding theological and doxological inaccuracies then are moot points, for although humanity is not perfect, God is. Imperfection is not an acceptable excuse to neglect excellence. Liturgy is beneficial in that the tool provides excellence by utilizing tested and tried methods and resources for God’s people to rightly worship. One who worships God in a prepared manner is less likely to digress from the righteous standards of which the Lord is worthy.

            Paul says, “…the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God” (Rom 8:26-27). The Apostle is not suggesting that anything God’s people offer is acceptable but that despite humanity’s required best efforts, imperfection is inevitable so God the Spirit intervenes and helps the church with a presentable offering to the Lord.

Unfortunately, spontaneity seems to (wrongly) have a corner on the Holy Spirit; yet, the Holy Spirit works through planning and organization as well. The Holy Spirit has certainly been involved in the work of liturgy. Through the church’s centuries of efforts, tools and resources have been developed under the leadership of the Holy Spirit so that God’s people may rightly worship him without concern of theological inaccuracies and even heresies. In my experience, humanity’s imperfection often becomes an excuse to be flippant in the approach to worship or to at least dismiss the responsibility of excellence. God demands excellence; any imperfections in his people’s attempts at excellence is mediated by the Holy Spirit into an acceptable offering. Christian worship should be intentional in all facets; liturgy is intentional and is, thus, a tool for God’s people (even those in free traditions) to worship properly. If daily occurrences such as legal matters, public ceremonies, and academic pursuits reveal more concern from believers than the worship of God by way of preparation and intentionality, there could be an indication of idolatry. Liturgy allows for an intentional method to ensure right doxology.

While semantics seem miniscule to many, every word and every action in worship matters and inherently possesses the role of teaching the people of God. Therefore, everything must be intentional and purposeful. Nonetheless, humanity is imperfect so perfect worship does not exist except that it is employed in the power of the Holy Spirit, which implies great care and work in crafting worship dialogues rather than flippantly employing an unplanned service of worship replete with theological and doxological inaccuracies. God’s people hold a great responsibility in intentionally worshiping the creator. Anything missed then is transformed by the Holy Spirit. To dismiss the responsibility of intentionality, however, is to dismiss God’s requirements for worshiping him in spirit and truth (John 4:24).

Humanity is certainly imperfect; yet, God is perfect and receives a perfect sacrifice from his people in the power of the Holy Spirit. Liturgy has been tested and tried by the church for centuries and has been guided by the Holy Spirit so that the people of God today may rightly craft an intentional dialogue between the body and the creator.

Intentionality Requires a Plan

            It is not intended here to criticize spontaneity in worship, for surely, the Holy Spirit works through spontaneous moments; yet, planning is a necessity for the structure God demands. Perhaps, spontaneity should be employed within the bounds of pre-planning. If the Lord sovereignly instructs leaders and his people to deviate from a plan, obedience is necessary; yet, God’s work is not absent from planning. In fact, planning is necessary for intentionality. Liturgy helps guide the planning process so that the full counsel of God is rightly declared. Additionally, planning affords God people to be proactive rather than reactive and certainly does not detract from a free expression of worship but enhances it. For the church to experience the benefit of intentionality in liturgy, the guide for planning through its use should be considered and utilized.

            Even in planning, the Holy Spirit leads. Paul instructs believers to be orderly in their worship practices (1 Cor 14:26-40). The importance of organization, therefore, should not be diminished. A false but common notion is that too much structure disallows the Holy Spirit’s leadership in worship. What should be considered, however, is not only how the Spirit leads in spontaneity but how he leads in planning. Historic liturgy is not the result of Spiritless structure but rather centuries of trial, testing, and prayer, i.e. historic liturgies have been led and proven by the leadership of the Holy Spirit. To fully experience liturgy’s benefit of intentionality, even free churches should understand the importance of planning. Planning does not dismiss the leadership of the Holy Spirit but rather connects to it.

            Moreover, planning is proactive rather than reactive. The word of God is relevant to the people of God no matter the season of life. Thus, declaring God’s full counsel and not deviating from its message will always help the church. Certainly, it is acceptable to modify worship plans as they relate to current events in the body of Christ; yet, nothing should ever distract from the message God has already given through Scripture. Liturgy is designed to declare the story of God without deviation. If current events distract from the word of God, it would be correct to consider such events as a form of idolatry. Liturgy, however, is proactive in declaring the full counsel of God rather the reactive by trying to adapt God’s message to current events. Since God’s word is always useful for teaching, rebuking, correcting, and training in righteousness (2 Tim 3:16), relevance is not an issue; God’s people should conform their lives around Scripture rather than feebly attempting to conform Scripture around their lives, i.e. the church is subject to God’s word, not God’s word subject to the church. Liturgy affords the church a method for proactivity.

            Contrary to what might seem, planning does not detract from a free expression of worship but enhances it. Both free and liturgical traditions have much to learn from each other. Liturgical traditions would benefit from the fluidity that exists in many free churches while free traditions would benefit from the purposeful declaration of God’s story through planning. There surely must exist a middle-ground between fluidity and rigidity that embraces the Holy Spirit’s leadership and the necessary structure liturgy brings to Christian worship. Right worship is employed in spirit and truth; yet, right worship also includes structure. It would be advantageous for free traditions to continue with a fluid approach to worship but to do so within the bounds of Spirit-led planning through liturgy. Liturgy is not designed without consideration of local churches or current events. To the contrary, liturgy is designed to be modified and adapted as necessary while still declaring the ever-relevant and life-changing story of God through Scripture.

Since intentionality is a benefit of liturgy, to experience such a benefit, church leaders should seriously consider their responsibility to plan. Intentionality requires a plan; liturgy is the most tried and true method for worship planning that ensures right theology and right doxology. Orderly worship should not be diminished but should be the parameters around which the Holy Spirit works and speaks to his people. Liturgy subsists as a tool and a guide for such Holy Spirit-led functions to occur.

Liturgy Is the Plan Linked to Intentionality

            Since intentionality is telling of one’s (or a local church’s) view on worship and since planning is necessary to achieve the highest standards possible in Christian worship, liturgy is the link between the two. Liturgy, whether a historic liturgy or a localized and customized liturgy for a specific context, offers the local church a way to declare God’s story free of inaccuracies, misinterpretations, and mis-happenings, i.e. mistakes. Therefore, to properly plan and to properly experience the benefit of intentionality, liturgy should be embraced rather than dismissed. On a threefold basis, liturgy is right and useful for declaring the fullness of God. Liturgy contains a biblical basis, a Spirit-led basis, and a tested basis. Local churches would find it advantageous then to utilize some form of liturgy.

            First, liturgy contains a biblical basis. Regarding historic Christian liturgies,[1] one common goal is to take believers on a journey through the entirety of Scripture. The RCL, for example (as mentioned already), takes a local church through the Bible during a three-year course of time. Liturgy should be understood as derived from Scripture. Liturgical churches, therefore, are not unbiblical in their approach to Scripture but rather exercise worship practices that are, in fact, replete with Scripture.[2] Since worship should be biblically-based, God’s people may experience the benefit of intentionality by employing liturgy, which is, by its nature, biblically-based.

            Second, liturgy contains a Spirit-led basis. As already referenced, the leadership of the Holy Spirit is not limited to spontaneity but instead includes all facets of leadership. Moreover, I contend that the Holy Spirit’s leadership most often comes through planning. For centuries, the same Holy Spirit that guides Christians today guided the church and her leaders in crafting worship dialogues that declare the full counsel of God. Thus, liturgy has been led by the Holy Spirit for centuries and continues to be relevant to God’s people today, i.e. the Holy Spirit still uses liturgy and guides local churches in crafting worship dialogues that declare the full counsel of God.

            Lastly, liturgy contains a tested basis. Said another way, the church has utilized liturgy for centuries and has, therefore, been able to sift through any glaring (or even seemingly miniscule) errors so that the result now is a Spirit-led and church-tested product that is free of human errors. The historic parts of liturgy that persist today have been used by the church for centuries and have come from much prayer and scrutiny from God-honoring giants of the faith who desired precision and clarity in worship. Liturgy then is built upon a basis that has been tested.

            Liturgy rests solidly upon a biblical basis, a Spirit-led basis, and a tested basis. The timeless church of God, of which Christians today are a part, has employed liturgy for centuries and in a way that is not irrelevant but rather transcends time and always has a connection to the people of God. While methods have been adapted, the message and timeless truths still resound. Even free traditions would benefit to utilize historic liturgy so that the full counsel of God is declared in a mystic connection with God’s people throughout the ages.

Intentionality: A Benefit and a Mandate for the People of God

            Of the benefits liturgy provides to even free traditions, perhaps, the most significant is that of intentionality. The word, intentionality, has already been mentioned copiously. Right doxology requires intentionality; liturgy is the vehicle for such an intentional approach to occur. Lest God’s people resort to their inevitable imperfection as a feeble excuse to flippantly approach God in worship, liturgy should be understood as a Spirit-led tool with a biblical and historical basis. How a local church plans their worship gatherings is telling of their view of God and his supremacy. Liturgy is useful to free traditions in that it intentionally provides a way for God’s people to accurately declare the full counsel of God. Local free churches, therefore, would benefit from employing some form of liturgy to ensure right doxology in their context.

---

[1] Such references liturgies found in the RCL (and those like it) and the BCP.

[2] Various local churches hold disparate approaches to interpretation; yet, those that employ a liturgy often experience a far greater supply of Scripture itself than free traditions that often do not approach Scripture in the same manner.