Lutheran Worship: History and Practice (Day 6)

In Day 5 of discussion regarding Lutheran Worship: History and Practice, still covering the lead essay by Arthur A. Just entitled “Liturgical Renewal in the Parish,” we started a discussion of what manner of “renewal” is required for “liturgical renewal” to occur in Lutheran congregations: (1) renewal of the theology of worship and (2) the renewal of time. Stated by the author in two parts, I started yesterday with part one of “renewal of the theology of worship:” the restoration of the belief that Jesus Christ is present in our worship, which occurs by emphasizing what he calls a “real-presence hermeneutic” and leads to an understanding of the presence of God’s kingdom among His people as a presence transcending time, place, and people. The presence of the kingdom of God means that the saints of all time are with us as well, participating with us in our worship. Proclamation of this fact in corporate worship is a fundamental requirement of the Lutheran congregation. Today, we conclude with part two of “renewal of the theology of worship”: renewed belief in the church as a community of saints.

Having an understanding, then, that the presence of the kingdom of God, contrary to the idea that God has entered into our own space and time, means that God has brought us into His timeless presence together with all of the saints.

[Such] real-presence hermeneutics requires that we think twice about the metaphors we use in describing our worship. ...The metaphors we use to describe who we are and what we do reflect our theological vision. If a renewal of biblical theology [of worship] allows the people of God to see themselves first and foremost as a community of saints, then they will no longer tolerate metaphors of their life that reflect the individualism of today’s [American] culture which has become pervasive in their lives. ...Individualism is a chronic problem that undermines the corporate character of the Christian assembly. The tension between the individual character of society and the corporate character of the church cannot be allowed to be resolved by adapting the church to the culture. The culture must be shaped by the church.

Just, A.A. (1993). Liturgical Renewal in the Parish. In Precht, F.L (Ed.), Lutheran Worship: History and Practice (pg. 28). St. Louis: Concordia Publishing House.

Congregations who change or eliminate the liturgy in order to cater to the experiential needs of the individual, who regard the worshiping assembly as an assembly of individuals rather than a single corporate assembly, in effect treat “liturgy as ‘education of surface memory’” and “reduce worship to pedantry” (pg. 29). As a result, “preaching and sacramental piety are separated and the Gospel is lost. When our concern is education of surface memory, then our basis for any liturgy becomes superficial, and our theology is destroyed” (pg. 29).

Christ is present throughout the [Divine Service], not for himself, but for us, his community. ...This conforms with Paul’s image of the church as the body of Christ composed of individual members, but members who sacrifice their individuality for the sake of the church. ...There is diversity in the unity, but the dominating image is still the one body of Christ, the church: “Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit – just as you were called to one hope when you were called – one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all” (Eph. 4:3-6). Such a corporate model of the church is sacramental, and because it is sacramental the Gospel is glorified.

Just, A.A. (1993). Liturgical Renewal in the Parish. In Precht, F.L (Ed.), Lutheran Worship: History and Practice (pg. 30). St. Louis: Concordia Publishing House.

It seems to me, that in an effort to cater to diversity – to satiate experiential demands from the diversity of individuals in the worship assembly, that is – the idea of “blended worship” is often bandied about (often, it seems, as a rather transparent half-step toward eventually eliminating use of the liturgy and solid Lutheran hymnody). But the focus is still the individual, the focus is still on the “here and now,” rather than the timeless presence of God’s kingdom of which we have been made a part, rather than the community of saints which constitutes the church.

Tomorrow, I will conclude examination of this essay, “Liturgical Renewal in the Parish,” by covering the second aspect of renewal in the congregation that is required if “liturgical renewal” is to occur: renewal of time. After that, I’ll move on to a couple of other topics, and return to another essay in this book, Lutheran Worship: History and Practice, perhaps next week.

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