As a follow up to the previous article, “Worship: What Jesus does”, I feel that it is equally important to highlight our role in the heavenly discourse. What a superb truth; to know that Jesus will take my offering of lack and appeal to the Father from His perfection. This very principle develops our understanding of liberty. We know freedom in that we are truly and permanently being reconciled, as well as freedom in that we are able to employ creative, distinctly personal and subjective forms of worship.

There is however, a problem.

Our communal worship often becomes so creatively driven and inwardly focused that the only thing we seem to be able to deduce from this experience is how we felt during the event. How often have we heard our people say, “that worship really touched me”, or “I wasn’t really feeling worship this morning”? What is it that they did or did not feel? Was it the gospel or was it the rhythmic progression? My fear is that we have been capsized in a tumultuous sea of genre, cadence, and maintenance – all of which stems from an innate need to perform and please. So what does this mean for us? What is it that we are attempting to accomplish?

1. How we worship aids in forming the faith/life-experience.

Worshiping God involves telling stories, singing praise and trust and hope, sorrow and joy, delight and wonder.  It trains us in lamenting, confessing, adoring, and lifting our cries for the whole world. At its best, …worship presents a vision of life created, sustained, redeemed and held in the mystery of grace.  What we do together in acknowledging God “schools” us in ways of seeing the world and of being in it.

—   Don Saliers [1]

Our worship is a beautifully full and vibrant retort, expressed through a dynamic network of demonstrations. This belongs to the whole life of the believer in as much as the time relegated to the worship service. Moreover, regardless of the demonstration, what we do together must affect our biblical worldview for the better. If it does not, we run the risk of damaging the healthy Christian perspective concerning the mystery of His grace and our role in it. When was the last time we considered how our expression of worship might affect the gospel for someone else? When was the last time we picked songs because they (as a unit) articulated the ongoing conversation between God and man so clearly, that there would be know mistaking what type of people we were, and to whom we belonged?

Brothers and sisters, we must utilize the expression with a similar respect and care as the proclamation of God’s word. The same goal is in mind.

2. How we worship aids in forming the theological experience.

            “At the center of the New Testament stands not our religious experience, not our faith or repentance or decision, however important these are, but a unique relationship between Jesus and the father. Christ is presented to us as the son living a life of union and communion with the father in the spirit, presenting himself in our humanity through the eternal spirit to the father on behalf of humankind. By his spirit he draws men and women to participate both in his life of worship and communion with the father and in his mission from the father to the world.” (Torrance Pg. 30,31)[2]

           The act of worship is not purely self-serving. No, by the power and direction of the Spirit, we are visibly and audibly, teaching and training practical life and theology. Our worship, our forms, our utilization of the sacraments becomes the living, breathing projection of the invisible mystery. The trinity is manifest in it all, and the body is swept up in the divine orchestra. Every note unites us with the story, and every word exposes the wondrous depths of His love for us through His son.

When considering worship this week, I wonder if you wouldn’t first recall this reality. People are watching. We are all pontificating the mysteries of God, life and the world around us. We can aid them in our worship, either positively or negatively. We will wrap them up in entertainment and professionalism or we will draw them into the theatre of God; wherein they can be shaped theologically and philosophically.

When considering worship in both word and deed, it is almost always synonymous with the human response. We make such a priority out of our role that I think we miss what makes worship so rapturous, so blissful and frankly, so life-changing. Do you ever wonder what is happening behind the scenes during our worship services? No, I’m not talking about the technical crew or the audio-visual stagehands. I’m not concerned with the lighting, or the post performance banter of the band, but the supernatural, miraculous and hallowed. What gives our music, our cadence and style, our creativity teeth? What consecrates our prayers? What transitions our practice of communion and baptism into something sacred and powerful? Let us start at ground zero, or as the late Dietrich Bonhoeffer would say, “the who instead of the how”.

Now, before we push out into deeper water, let me make a few clarifying statements. Yes, I believe that God had an intensely specific purpose in mind when He projected the messiah into His perfect plan (Eph. 1:10); and instead of Christian worship being a separate matter; I believe that the two are intrinsically connected (John 4:23). God is renewing His covenant with His people and Jesus is keeping the conversation alive.

1. Jesus purchased our participation.

“The human-Godward movement, in which we are given to participate (as in worship and communion), is given freely and unconditionally. Our response in faith and obedience is a response to the response already made for us by Christ to the father’s holy love, a response we are summoned to make in union with Christ.” (Torrance Pg. 53,54)[1]

That is to say that the ability to communicate, and commune with God is not something we naturally possess. Rather, the effectiveness of our human response is something mediated for us (1 Tim 2:5). Worship isn’t a rite; it is a privilege. Knowing this gives every song of freedom, every heartfelt word uttered under our breath, and every holy hand raised, new value. It isn’t a continuation of religious ritual, but a bursting forth of gratitude and abundant life. Moreover this is not a one-time offering, but a continually maintained point of engagement (Heb. 7:25). As I said before, Jesus keeps this dialogue alive.

2. Jesus preserves our position.

 “It is He who unites us with Himself in the one body, in His communion with the Father and in His continuing intercessions. The real agent in worship, in a New Testament understanding, is Jesus Christ…” (Torrance pg. 23)[2]

Consider for a moment the implication that our worship is not one-sided. All that we offer; none of it is worthy, none of it is acceptable. Jesus stands as High Priest, offering through Himself perfectly what we offer imperfectly (Heb. 4:14-16). When we pray, He is praying for us (Heb. 7:25), when we sing, He sings over us (Zeph. 3:17). The Father will never lose pleasure in His son and Jesus will never cease in presenting our worship to the Father. The sweetness of such a relationship is made known through the continued care and “upkeep” of His covenant. Through the power, counsel, and dedication of the Spirit, we are being transformed by and included in the momentous activity that is God’s renewal of the earth.

So how should this affect our worship? How does an intimate knowledge of Christ’s administration in our worship (prayer, communion, baptism, service) enrich the church’s experience? Consider with me this text:

“17 He is before all things, and in him all things hold together”. (Col 1:17)

This verse lives in a body of script that proclaims the majestic awe and splendor that is Jesus Christ. His sovereign rule, omniscient perception and saving/sustaining power are all in focus. Why this specifically applies and matters right now is as follows. If not for Christ sympathizing in our weakness (Heb. 4:15) and thus interceding in our stay (Heb. 7:25), we would be swept away. But we live because He lives, and more than that because He mediates and endures with us (Rom 5:10). Our prayers are received and answered, our song a pleasing aroma, our service a delight. Why? Because of Jesus, who in the midst of chaos is holding everything together.

When considering worship this week, I wonder if you wouldn’t first recall this reality. Christ has gathered your audience (the Father) and as we sing from brokenness, Christ offers without flaw, “That in our worship we might be sanctified by the once and for all offering of Christ. In the communion of the spirit, by virtue of this exchange, we know that his humanity is our humanity so graciously assumed, his death our death which we show forth, his life our life until he comes, his self offering our offering, his communion with the father our communion into which he lifts us up by his spirit.” (Torrance Pg. 90)[3]

This week I’d like you to take a little journey with me through a historical development that has been in the works since the 3rd century. Though it hasn’t always had an official title, today we refer to it as, “The Great Prayer of Thanksgiving”. Rooted in the rich tradition of the passover meal and expounded upon by believers for centuries, the great prayer of thanksgiving meditates on, rejoices in and extols almighty God for the whole sweep of His participation in creation; from its dawning, to its redemption, and the coming of His presence and power to fill and restore it.

Perhaps at this moment you’re asking yourself, “what does this have to do with communion?”

I’m glad you asked!

Communion is a profound sacrament or “visible practice” wherein the most gracious and benevolent act (the cross of Christ) is recalled, deeply appreciated, and applied. It just so happens that this is the very framework for The Great Prayer of Thanksgiving; a framework that I believe will aid us more fully in understanding the greatness of what communion embodies.

As we march through this structure, meditate on these three sections: Eucharistia (Thanksgiving), Anamnesis (Remembrance), and Epiclesis (Send the Holy Spirit).

When you pray during communion, consider the things you ought to be communicating.

Thanksgiving (Eucharistia): At the last supper, Jesus gave “thanks”. Thanks for what? Perhaps the glory of a beautiful day, His close friendships, the taste of warm food and good wine, or the special intimacy that He shared with the Father. For the believer, communion celebrates a profound reality. The dead are given life! Not just any life, but one more full than we might have ever experienced or imagined. By His grace, we can now thoroughly appreciate all the good that He has done.

Remembrance (Anamnesis): How did we gain such a life? What makes communion so remarkable? One answer: Jesus. God has been at work since the beginning, unfolding a glorious drama that reaches its peak in the death, resurrection and eminent return of His son. This memorial ought to be cemented in our worship; a single resolve that draws all of our affections to the attention of such a benevolent act.

Send the Spirit (Epiclesis): All of our thanksgiving, remembrance and meditation is effectively applied during communion at the present working of the Spirit. If not for His presence and power, we would find ourselves simply fulfilling empty tradition. But it is by virtue of His faithful and disciplined dedication to us, that we are being built up into a maturing faith that leads to Christ-like love.

I want to close with a quote that I found rather fitting.

“Prayer is how we open wide the mouths of our souls for God to feed us. It is in prayer that we “lift up our hearts to God,” and it is that Great Prayer of Thanksgiving that takes the roof off the church and even lets the angels in”. Daniel Meeter

“The culmination of life, everything we do on this Earth, why we live and breathe, our hope and joy, is this: “For from him and through him are all things. To him be glory forever. Amen.” (Romans 11:36 *ESV) We are here to glorify our Lord Jesus Christ, as servants, Light to the world, slaves to righteousness, vessels filled with divine purpose, God’s elect whom He has adopted as His sons and daughters, coheirs with Christ. (Paul’s language from Romans, Ephesians, Philippians etc.)

The Gospel is our motivation and life thread >> We were destined to enter eternity permanently separated from God, due to our shortcomings, failures, sin (Romans 3:23). An eternity without grace, love, peace, but only suffering. Without a reason to live: “Remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world.” (Ephesians 2:12) Yet He had compassion on His creation: “But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.” (Ephesians 2:13) The Good News of our salvation is cause for much rejoicing! We are not only saved by grace, looking forward to eternity with Him, but He will reward us further with a great inheritance (Ephesians 1:11-14), treats us like His own sons and daughters (Romans 8:16-17), uses us now to bring about His Good Will of saving humanity for the purpose of bringing Him glory.

Therefore, our message and conduct must always align with these truths.

There is a price to submitting to God and His Word and His Sovereign Will. This is a costly path we’ve chosen, friends. It requires sacrifice of our comfortable lives in order to advance the Kingdom of Heaven. It demands that we go and make disciples (Matthew 28:19), love our enemies (Romans 12:19-21), rejoice in trials (1 Peter 1:6-7), fight on our knees (James 5:16), and be in the world but not of it (1 John 2:15-17). Be encouraged, friends! “And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you.” (1 Peter 5:10) Praise the Lord!

Now, onto this upcoming year. “The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light.” (Romans 13:12) Paul is saying that because Satan has been defeated once and for all by the cross that we must repent (turning from the dark days of ignorance and worldliness 1 Peter 1:14, Romans 12:2) and then suit up for battle (with the weapons of Ephesians 6) against the spiritual forces of evil (Ephesians 6:12). Friends, though it is costly to give up of our old lives, invest time into the Word and our brothers and sisters, and dedicate our lives to advancing His Kingdom, it is the most rewarding transformation, the highest calling. With that in mind, let us be encouraged to lead 2012-2013!”

Sarah M-

Matthew 13:44-46

When was the last time you felt this way? Have you ever said, “I just have to have that” or actually considered altering your life in every way necessary to gain it?

I invite you to consider with me a proper response to this proposal. Surely more than prayer is involved. Surely more than church attendance and religious duty. Surely the Kingdom evokes some kind of life changing expectation and response. Surely the unconditional surrender of all that we are and all that we have is not too far fetched when dealing with such incomparable value.

Right?

The kingdom calls for the radical change of our thinking and lifestyle (Matt 3:2), our unhindered devotion (Matt 6:33) and our active obedience(Luke 9:2). This is only realistic if we see, savor and treasure both God and His kingdom above all things.

So let us ask ourselves…

Are we captured? Has the invasion of God’s grace arrested our attention? Does the coming of Christ as king bring us into humbled and excited submission to His rule and reign in our lives now?

There are many ways to approach this topic, and for the record I think this is a good conversation to have. Furthermore, I believe many are asking the wrong questions as each individual’s perspective on the nature of religion will vary according to their experience with the church and scriptures. Bottom line, truth is not subjective but our interpretation of religion is.

I recently read Matthew 23 and found some insight.

“Then Jesus said to the crowds and to his disciples, “The scribes and the Pharisees sit on Moses’ seat,”
(Matthew 23:1-2 ESV)

A way of translating this might be to say: “The Pharisees have taken Moses license and office”. This may very well have been a self appointed position since they did have some authority in matters of the law (Deut 17:9), but they had far exceeded their jurisdiction.

“So do and observe whatever they tell you, but not the works they do. For they preach, but do not practice. They tie up heavy burdens, hard to bear, and lay them on people’s shoulders, but they themselves are not willing to move them with their finger.”
(Matthew 23:3-4 ESV)

Now, it is important to take note of two things.

1. Jesus is NOT doing away with the law, instead He affirms its authority and power. In fact, He even encourages obedience to the expressed preaching of the Pharisees (pending it aligns with God’s word)!

2. Jesus IS publicly condemning the promotion of extra-biblical traditions. He explicitly stands in opposition to their expectations as it creates unnecessary “burdens” (v.4) and obstacles for the people.

So, what is the difference between the two?

God’s law is a gracious thing. It was intended to reveal the goodness and wisdom of God, bring awareness of sin and guilt, and show the need for divine redemption (Leviticus 17:11; Galatians 3:24; Romans 3:19-20; 7:7-13; 1 Timothy 1:7-11). The law, however, was not given to be utilized as a performance-based means of salvation. Moreover, when it is, even good things become bad things. This is what the Pharisees used to keep authoritative control over the people and I believe this is what Jefferson Bethke intended to convey in his poem. When we create obstacles beyond faith, we actually rob people of the very thing we hope for them to experience: grace.

“You shut the kingdom of heaven in people’s faces. For you neither enter yourselves nor allow those who would enter to go in.”(Matt 23:13)