Lex Orandi, Lex Credendi
In undergrad I took a theology of worship class taught by my friend, Dr. Mike Tapper. He discussed the phrase lex Orandi, Lex Credendi; the law of what is prayed, is the law of what is believed. It was really eye opening for me and helped a great deal to establish the worship philosophy I have implemented into the church I pastor now. Sometimes I word it, “You sing what you believe”, but it applies to all that is participated in within the context of corporate worship. Lex Orandi, Lex Credendi was a popular adage of the twentieth century, implying that worship determines the common faith by which the church lives.[1] The main sentiment stirs me as true, but I add a clarifying distinction that worship not only determines, but also reflects the common faith by which the church lives. Even some modes of worship that articulate doctrine more specifically than others, such as the preaching of the word, or the lyrics of praise songs sung, which would be more commonly thought as determinant modes, reflect belief by the way in which they are gone about. If the song being sung has lyrics that articulate a lofty view of God, but is sung in a way that brings all the attention to the singer, or the music is so loud that no one can hear the congregation, but everyone can hear them, it reflects a belief contrary. So, the worship service needs to be gone about in a way that doesn’t contradict itself. With this considered, there is a call to intentionality in liturgical practice so that Scripture is woven throughout, right doctrine is articulated, and so that the means by which the practice is gone about doesn’t contradict the message it communicates. As arbitrary as it seems, even the setting and arrangement of the worship service reflects belief. If there is a pulpit front and center, the preaching will likely be the focal point of the service, which reflects an ecclesiological emphasis on the preaching of the Word of God. If it is off to the side with the Lords table in its place, participation in the Eucharist will instead be the ecclesiological emphasis. If there is no pulpit and instead the equipment or open space for music ministry is prominent, the same principle follows.
It cannot be ignored either that modes of worship are also means of grace. This provides a further call for liturgical intentionality because the consistent participation in means of grace spurs the believer forward in their progressive sanctification. Aiden Kavanagh argued, “worship is the locus of theologia prima, where, somewhat like the encounter of Moses with Yahweh at the burning bush, the ‘ordinary’ Christian and academic theologian alike are confronted by the experience of God which is always the substance for reflection on God”.[2] The plot thickens then as the worship service has been established as an assembly of believers purposed towards ascribing glory to God through praise, and are equipped by the public reading and teaching of the word to do so beyond the local gathering. The modes of worship participated in are means of grace wherein, as Kavanagh described, creator tabernacles with creation, leaving creation forever transformed, by the reflection it demands. This transformational phenomenon picks up pace exponentially as this is participated in consistently. This is why means of grace aid in the believer’s progression in sanctification, and why means of grace ought to be a perpetual participation of the Christian. It is for this reason Kavanagh continues on by saying, “Week by week faith is built up by this continuing encounter. And this is the source and substance of most Christians theology. All other forms of theological activity are theologia secunda. That is, they derive from reflection on the primary experience”.[3] So once more the call for liturgical intentionality is sounded due to the great responsibility of facilitating a space where all of this occurs.
It’s important to be intentional about the modes in which we worship so that the service is purposeful and filled with substance and meaning. It is irresponsible to form a worship service in a certain way just because, “that’s how all the cool churches do it”, or perhaps worse, to so carelessly denigrate and destroy the instituted traditions of the church, in order to replace them with entertainment-based concerts and self-help talks that center on the creation alone rather than the creator. The good news is, although forethought is demanded by intentionality, it isn’t necessarily complicated. Each practice can be tested by asking three questions. (1) Is it Word centered? (2) Does it effectively determine or reflect the doctrines held by our church? And (3) does the means by which we go about it reaffirm or contradict what we are attempting to communicate?
This relationship between worship and doctrinal formulation, for the reasons mentioned prior, needs to be taught in Christian universities and seminaries. “Geoffrey Wainwright, in his book, Doxology, argues that although worship is a crucial source for systematic theology, worship nevertheless needs the rigor of theological study to discipline its rhetoric”[4]. This is to say, if those who preach, write or lead praise songs, administer the sacraments, officiate ordinances, and all else under the umbrella of worship in the corporate setting are not themselves well acquainted and thorough in their own personal theological pilgrimage, there is very little chance of the worship practices they lead to have much or any theological depth and care whatsoever. The sad thing about this fact is that the majority of praise songs sung in churches today are sourced from Churches whose theology is outside of orthodox Christianity. It exemplifies the truth of Lex orandi, lex credendi, as well as this present contention. To convey the importance of this Wainright brought up the example of St. Basil the Great. St. Basil had to correct the Arian and subordinationist Christology within the doxologies present in his day in order to promote a Constantinopolitan doctrine of the Trinity instead[5]. The need for theological literacy is just as necessary as ever. It's important to be informed of the doctrines we hold to as thoroughly as we can, not just enough to participate in conversation. Ministers need to know what they believe so that they can articulate that truth as clearly and helpfully as possible in worship.
In the holiness tradition there is such a rich history of hymn writing thanks to Charles and John Wesley, as well as many others who were great theologians that let the care for personal study inform their lyricism. Those of us in that tradition should therefore know better than most what a great blessing this is to a denomination and its history, as well as use in current services. Regardless of denomination though still, the spirit in which we handle the endeavor of leading a congregation is the same. We are to worship in the Spirit and in truth and treat such matters with care so that “everything that has breath might praise the Lord” (Ps. 150:6).
In his book, The Worship Plot, Dan Boone expresses some of his concerns over the lack of care for theological heritage expressed in many worship services. Boone comments, “It concerns me when people argue over stylistic changes to worship without ever engaging significant theological questions. It concerns me when worship leaders import mega church worship models without running them through the grid of their own history and theology”.[6] As far expressing the challenge of contemporary thought and practice regarding the topic of worship, I echo these concerns myself. There needs to be an evaluation of church practice in light of tradition and theology so that doctrine is clearly communicated and the saints are being equipped as Scripture encourages.
Lex orandi, lex credendi is, as I have established, an observable truism. It is neither positive nor negative in and of itself. When the theologia prima is genuine and doctrinally attentive, the effect is a body of believers who are genuine and doctrinally attentive. If the theologia prima is artificial and shallow, the effect is a body of believers who are nominal and shallow. I believe the contention can rightfully be made that the long-term effects of the latter on today’s church are beginning to show in the form of the deconstruction movement. Many people have been raised within church bodies where the theologia prima was shallow and artificial. The sermons at these churches have little to no Scripture. If little, then out of context. They will be filled with quaint stories that land upon reasons to feel good about oneself, be accepted as we are, and the secrets of what we are entitled to. There will be no mention of sin, repentance, holiness, or hell, for such matters would steal the spotlight away from subjects centered on individual worth and value. The praise time is characterized by vague, repetitive, cute love songs to a god who needs us. The music will be loud enough so that no believer should ever have to be bothered with hearing the others shouts of praise. The lighting will set the perfect mood for this mind-numbing performance. Sunday after Sunday, year after year, time will pass until finally, when the realities of life that these practices allow individuals to ignore are no longer able to be ignored, the individual is left with no choice but to wonder why on earth such an institution or adherence to it is necessary. The long-term ramifications of a lack of liturgical intentionality is devastating.
There must be serious theological thought towards the whole of the worship service, including the setting of the space used for worship, the emphasis on our modes of worship, the lyrics and sources of the songs we sing, and the proper care and reverence for the Word we exposit. Constance Cherry, author of The Worship Architect, writes, “The weekly rhythm of Lords Day worship is the foundation for the relationship between God and people”.[7] I share her stress towards the importance of the church service and long to make every single moment of it obsessively purposeful in hopes of equipping of my congregants.
CITATIONS:
[1] Bryan D. Spinks, The Oxford Handbook of Systematic Theology: Worship (Great Clarendon Street, OX: Oxford University Press, 2007), 378.
[2] Spinks, 379.
[3] Ibid.
[4] Ibid.
[5] Ibid.
[6] Dan Boone, The Worship Plot: Finding Unity in our Common Story (Kansas City, MO: Beacon Hill Press, 2007), 7.
[7] Constance M. Cherry, The Special Service Worship Architect: Blueprints for Weddings, Funerals, Baptisms, Holy Communion, and Other Occasions (Grand Rapids, MI: Baker Academic, 2013), 2.
