THE PSALM PROJECT - PSALM 1

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THE REALITY OF TOTAL DEPRAVITY

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THE REALITY OF TOTAL DEPRAVITY

            A common topic of debate is human depravity. Certain beliefs arise surrounding the topic. Human logic does not want to suggest a radically evil human race; yet, Scripture seems to point in such a direction. Why then is total depravity so difficult to admit? Perhaps, we do not want to believe we are as evil as we actually are. To truly grasp the extent of God’s mercy, however, it is imperative that we understand the full extent of our sin. We must realize the reality of total depravity.

Some Good, Mostly Good, or Completely Evil by Nature?

            Of the conflicting options surrounding total depravity, there are three possibilities: humanity possesses some good, humanity is mostly good, or humanity is completely evil by nature and possesses no good whatsoever. The view I personally believe is that humanity is completely wicked with not any good whatsoever. Someone once asked me how a loving God could send a good man from an indigenous area who has never heard the gospel to hell. My response was, “If such a person existed, God would certainly not send him to hell; the problem is that no one is good.” In fact, the question should not be why God would send anyone to hell but why he would allow anyone at all into heaven. Scripture is clear that no one is perfect; to take it further, however, Scripture also suggests the total depravity of every human in history because of the infection of sin from Adam (Rom 5:12). The issue then is not only that humans have sinned (Rom 3:23) but that humans have never done anything but sin, for sin is humanity’s nature and state apart from Christ, i.e. people spend every waking moment in sin when they do not know Christ. Paul submits that people are dead in trespasses apart form Christ (Eph 2:1), i.e. no one is drowning or sinking but completely dead in sin. To understand human nature, therefore, is not to understand humanity being somewhat good apart from Christ but equally depraved and radically sinful prior to knowing him. Contrasting human logic, people should understand that any good in this world comes only from God. Every person is evil by nature and should realize their great need of Christ.

Human Reason Insinuates at Least Some Good but Is Wrong

            Logically, people want to believe that humanity has at least some good. Biblical truth, however, contradicts such a belief by pointing to humanity’s total depravity. If humans were capable of any good, there would not be a need for Christ’s sacrifice on the cross, for people could work up the ability to save themselves. Because of sin, humanity has become utterly worthless. Paul says, “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one” (Rom 3:10-12). People may either trust their mindful logic then or trust the truth of Scripture. When reasoned, it is apparent that humanity is totally evil by nature; yet, the human brain does not want to believe such devastating news. Such news, however, should be devastating for God’s grace to be exceedingly amazing and seemingly scandalous. Often, the idea is that people fall somewhere on a sin scale between 0 and 10 when the reality is that everyone equally is a 0. From the most heinous murderer to the (seemingly) most moral philanthropist, humanity is totally and radically depraved. Without realizing the extent of human depravity, it is virtually impossible to understand and appreciate the depth of God’s grace, which is impossible to realize this side of heaven anyway. To understand the gospel is to understand total depravity, not partial depravity; thus, believing that people possess some good by nature is incorrect.

Can Someone Be a Christian without Believing in Total Depravity?

            Since Scripture promotes the view of total depravity, is it possible to be a Christian without such an understanding? In short, yes, it is possible. Nonetheless, it is an important issue to be explored and understood by all believers. As with any secondary issue, one may believe incorrectly and still be saved; yet, believing incorrectly is still just that: incorrect. To fight the draw of the human brain that insinuates a naturally good state of humankind, Christians should continuously speak the truth of the Bible into their own lives by understanding the drastic extent of the gospel: where sin was all-encompassing, salvation was impossible, and where salvation was impossible, God’s grace was imparted as the only possible saving factor.

The Difficult to Admit Reality

            The human mind and heart cannot be trusted. While we strongly want to believe that humanity is capable of good and that humans are at least partially good by nature, the fact is that Scripture teaches otherwise. Total depravity is not merely a theological concept made up by old dead men who wanted to argue; rather, the idea of total depravity is derived form Scripture. While the goodness of humanity seems logical to us, when truly reasoned with critical thinking, it is apparent that human nature is always sin, not good. No one teaches a child to sin; they just do because that is who they are. The only possible solution for total depravity is the righteousness of Jesus Christ. We must confess then that we are totally hopeless without Christ and utterly sinful. It is difficult to admit and yet the undeniable truth that humanity is radically evil. The hope, however, is that Jesus loves to forgive and loves to save. What marvelous news that Christ loves us despite our complete rejection of him so while the news of depravity is bad, the news of Christ’s forgiveness is exceedingly good.

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

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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

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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.

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

HOW TRINITARIAN IS YOUR WORSHIP?

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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

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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.

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[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

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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.