Worship And Social Order
“There is no distinction in Augustine between a secular state that takes care of the public life and the church that takes care of the spiritual good of people. Rather there is simply ‘the dramatic difference between false worship (and hence flawed social arrangement) of the City of Man and the proper worship (and hence life giving social arrangement) of the City of God.’â€
Francis Cardinal George
Arch-Bishop of Chicago
George goes on in this speech, according to Stanley Hauerwas, to ’suggest that for all their ambiguity the late antique and medieval periods can be characterized by the attempt to find the relationship between worship and social life.’ The idea here is that in worship we encounter real reality and having been exposed to and participated in that real reality we in turn leave worship resolved to bring what we came face to face with in our worship and incarnate it in our social order. In George’s words,
“The liturgy on earth is an iconic display of the heavenly liturgy of the angels and saints, that community gathered around the throne of God and united in praise. In the way we gather, the way we pray, the way we behave liturgically, we act out the paradigm of the heavenly communion, seeking to re-make ourselves in its image. Then as a liturgical people, we endeavor to shape the world according to this icon…â€
This is why worship is the mother lode that changes every thing. Right worship is the doxological exhalation of the character of God inhaled. When we inhale and exhale in our worship, in ways in keeping with our Christian faith, the consequence is people who are transformed from glory unto glory who in turn transform their social order from glory unto glory. Theology and Doxology, the inhaling and exhaling of our Spiritual existence, combine in Worship to change everything.
Since this is true we can observe that if our social order sucks it is because our worship sucks. This is why the issue of worship is so monumentally important. Worship (the place where theology and doxology most intensely come together) not only reflects who we are but it also reinforces and creates who we are. While the manifold problems we find in our social order need constantly to be spoken to, the way that they will ultimately be fixed will be found in a worship that is Christocentric.
Worship creates people and people create cultures and social orders.
If we keep seeing Worship as being all about us then we will build social orders and culture that are humanistic. Cultures of humanism are cultures of death.
Pursuant to the thrust of this post we should note here that this kind of thinking sees the ministration of Word and Sacrament in Worship to be sanctified and set apart, Holy unto God. And yet it does so without implying that what happens in Worship doesn’t have implications for what happens in the realm that some have styled as ‘common.’ Indeed, I would insist that the thrust of this post is teaching us that because the Holy time (Worship) is what it is the consequence is that all things become related to that holiness. If the well is clean the fountain will likewise be clean. The fountain cannot be clean without the well being clean but if the well is clean then everywhere the water goes will be cleansed.
The reason that this insight is important is because we have to have a way to avoid slipping into the error that would push us towards concluding that if all things are holy then nothing is holy. The answer to that, I believe is to make a distinction between Worship being the Holy of Holies that works to make all else Holy. Worship that keeps Word and Sacrament central is the core of the Holy but that core radiates white hot with the consequence that those exposed to the core take their exposure and get that radiated exposure into all that they do. Having been exposed to the Holy they get that holiness into everything, including what we call culture and social order.
In such a way we avoid on one hand a hard dualism between nature and grace while on the other hand we avoid confusing nature with grace so that they become indistinguishable.
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The quotes come from Stanley Haurewas’ Book
A Better Hope