The Liturgy of the Church
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| Comments | |
| Liturgy today is defined as "a form or formulary according to which public religious worship, especially Christian worship, is conducted." and as a secondary definition it was in ancient Athens "a public office or duty performed voluntarily by a rich Athenian." | |
| This definition begs the question what is worship and Public religion and what might it have to do with Private welfare since the early Church was an appointed government of God which was separate from the world and its formula for Public religion. | |
| The liturgy of the early Church actually made a difference in how people lived and their practices of Pure Religion. | |
| If the definition of Religion has changed over the years has the definition of worship also changed? | Understanding the meaning of liturgy and the difference between of Public religion and private welfare explains the Christian conflict. |
| There are more comments on the discussion page. | |
| Questions | |
| * Who are the Ministers of the world? | |
| * Can we apply to a Minister of the world and still honestly say we practicing Pure Religion? | |
| * What is worship? | |
| * What is Public religion? | |
| * What was Christian conflict with Rome? | |
| * Who are the Nicolaitans? | |
| * What were the altars of Abraham, Moses an how do they relate to Lively stones of Christ? | |
| * So were do the Nimrod's of the world fit in to this idea of liturgy of the early Church? |
The Liturgy of the Church
Liturgy is defined as “a prescribed form or set of forms for public religious worship.”1 The word ‘liturgy’ is from the Greek word leitourgi and leitourgos, meaning public service and public servant respectively. Liturgy meant the manner in which the Church provided its public service to the congregation.
Jude 1:4 “For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.”
When the people depended upon the offerings of charity of the Church rather than the compelled contributions of Egypt, Rome, Judea or Babylon, etc. they must change. They have a new master they pray to. That master operates a system based on love, not force. John the Baptist and Jesus offered a different way than the world at that time.2 It is a different way than the world at this time. It is the Way of Christ.
Over the ages, the actual corporeal and incorporeal service of the church to the people became little more than superstitious religious ceremonies designed to give the people a feeling of being justified in the delusion that they were worshiping God. In truth they were actually sacrificing upon the altars of the Nicolaitans.3 this is the error of Balaam and the antithesis of Christ.
In the early centuries the people were dependent upon the network of the Church to sustain them in the hard times of Roman and Judaic collapse. Today, many Churches preach tithing, but send the people to benefactors who exercise authority one over the other, contrary to the precepts of Christ. His Holy Church has no authority to dictate a ‘unified liturgy’. That is to say, we cannot compel the manner of public service, like other governments do, or exercise authority over the choice and liberty of each other.
The church does have an obligation to care for the needs of the flock of Christ, the people hearing His voice and seeking the kingdom of God and His righteousness. It has a mission to serve the people so that they need not pray to the benefactors of the world. This book is about that network used by Abraham, Moses, and Jesus Christ to edify the Kingdom of God which is within our reach.
Every man and woman must strive to follow the precepts of Christ in protecting one another as God’s altars of living earth. The ministers of the Church---who set aside some of their their personal liberty to serve God by serving His people---are the living stones of His altar, performing an important function of representation. His Church must preach the kingdom of love and liberty. It is to facilitate the communion of the people in faith, hope, and charity so that they learn and live the gospel of the kingdom as free souls under God. We must all unlearn the ways and the practices of the world that are contrary to the ways of Christ and His Holy first century Church, which have crept into our thinking over the last two millennia.4
We must examine the meaning of phrases like worship services, kingdom of God, first century Church, congregation of the people, and pure religion. We must look at the particular directives of Christ and show true faith in the whole gospel of the Kingdom.
We are told that we should not be like the benefactors and public servants of the “world” who rule over the manner and means of the sacrifices of the people by ruling over the people and the people ruling over their neighbor, exercising authority in the provision of their own welfare. Such welfare has always been a snare and a stumbling block for the people, from David5 to Paul6 and even down unto this very day. Through covetousness, such systems make the people little more than human resources, 7slaves to serve the will of despots and tyrants.
The leaders of the Church are the antithesis of such institutions of men which exercise authority one over the other. They show their faith in Christ by their provision of good service.8 The people who seek the righteousness of Christ and His kingdom care for the welfare of each other through the bonds of love, in a network of charity ministered to by those living stones of God’s altar of their choosing. Through a process of forgiveness and a communion of thanksgiving, the Holy Spirit shall write the liturgy of God on the minds and hearts of the whole body of Christ, providing salvation in this world and the next.
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Footnotes
1The American Heritage ® Dictionary of the English Language, Fourth Edition
2Matthew 11:12 “And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.”
3Nicolaitans are the “conquered people” who have lost access to some God endowed right of choice. See Appendix 2.
4Galatians 2:4 “And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:”
5Psalms 69:22 “Let their table become a snare before them: and [that which should have been] for [their] welfare, [let it become] a trap.”
6Romans 11:9 “And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:”
72 Peter 2:3 “And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not”.
8Luke 22:26-29 “But ye [shall] not [be] so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. For whether [is] greater, he that sitteth at meat, or he that serveth? [is] not he that sitteth at meat? but I am among you as he that serveth. Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me;”
Luke 12:37 “Blessed [are] those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.”
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