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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[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.
