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

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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.

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

THE FULL COUNSEL PART 3: INTENTIONALITY IN WORSHIP

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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.

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[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.

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

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DECLARATION OF THE FULL COUNSEL OF GOD

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

The Full Counsel Defined

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

The Full Counsel through Scripture

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

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

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

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

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

The Full Counsel through Prayer

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

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

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

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

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

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

The Full Counsel through Momentous Occasions in Christian History

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

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

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

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

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

The Full Counsel through Language

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

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

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

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

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

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

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

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

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

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

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

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LIVING IN THE STORY OF GOD

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

Liturgy Defined

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

Worship Tells the Story of God

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

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

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

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

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

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

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

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

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

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

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

Worship and the Gospel Is Trinitarian and Christocentric

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

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

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

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

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

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

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

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

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

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

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

 

Just Tell the Story

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

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

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

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

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