In the chapter, consideration is given to the question of how liturgies should evolve or change in light of the Evolved Christian paradigm presented in Chapters 2-4. A brief history showed that the Christian liturgy changed multiple times since the first century C.E., so there is no inherent prohibition against further changes deemed necessary. The fact that so few people attend religious services is also addressed from a motivational standpoint. Prior to presenting a proposed new format for Christian liturgies, consideration is given to how liturgies reflect the human tendency to embrace and express ritual. Finally, the proposed new liturgical format is proposed.
TopIntroduction
Lex orandi, lex credenda. ~Prosper of Aquitaine (ca. 435)
Chapters 1 to 4 presented a revised understanding of what it means to be Christian in modern times that derived from the application of critical thinking and research to both the Traditional Paradigm and the conclusions of the Jesus Seminar. It was argued that some of the pillars of Traditional Christianity should be revised, some should be retained in essentially their original form, and some should be abandoned (see Chapters 2 to 4). Chapters 2 to 4 in combination with Chapters 5 and 6 (on emotions and imitation of Jesus, respectively) also show that this revised understanding has implications not only for Christian beliefs, but also for Christian behavior. One important form of Christian behavior that will be examined in the present chapter is Christian liturgy and worship.
Although the connection between liturgies and Christian belief paradigms may not be immediately apparent, theologians have historically made this connection explicit (Bradshaw & Johnson, 2012). When religious systems are coherent, liturgies reflect the theology and ethics of their associated paradigms in a straightforward and consistent manner. So, for example, whereas the liturgy associated with a unitarian Christian paradigm would refer to unitarian beliefs, the liturgy associated with a Trinitarian Christian paradigm would refer to trinitarian beliefs. It would be odd and incoherent for the unitarian liturgy to refer to Trinitarian beliefs in their liturgies (and vice versa). Over the course of history, there is clear evidence that Christian theologians proposed changes or clarifications in Christian belief on the basis of reflections on the liturgy, but also proposed changes in liturgy on the basis of Christian belief (Bradshaw & Johnson, 2012). Given the Evolved Christianity presented in this book, some of the prayers, sermons, songs, and so on that derive from the Traditional paradigm would have to be revised in order for them to be used in an Evolved Christian liturgy. The revision process could begin by examining the liturgy used by specific Christian denominations and altering or deleting texts that refer to specific constructs of the Traditional paradigm that need to be revised. As an example, Developing Christians who support the Evolved Christianity of this book would be disinclined to recite or assent to the Nicene Creed at a service unless it were revised. A proposed revision is shown in Table 1 below. Additional new prayers could be developed as well.
Table 1. A Proposed Revised Creed for Evolved Christianity
I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible. Who continues to create new, good things every day and seeks our participation in this process. Who loves you intensely for who you are and wants nothing more than your well-being and who will forgive you for any sins if you only ask.
I believe in the words and deeds of Jesus of Nazareth who gave his life courageously in order that we might come to experience metanoia and free ourselves from worldly attachments and ambitions; who taught us to envision the Kingdom of God on earth and work vigorously to bring it about. For our sake he was crucified under Pontius Pilate, he suffered death and was buried, and rose again on the third day in accordance with the Scriptures.
I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who has spoken through the prophets and continues to speak to all of us in the hopes that we might discover how we might fulfill the Will of God every day.
We believe that all Christians should be unified, resolve their differences and work together and with people of other faiths to bring about the Kingdom of God. |