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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.
[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.
