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Latest revision as of 20:22, 2 April 2023
Liturgy of the lost
What is liturgy and what was the liturgy of Christ?
Marcel Metzger writes about the "History of the Liturgy", pointing to the differences between the Last Supper celebrated by Jesus and a pontifical High Mass at St. Peter's in Rome! But does the pomp of priest and bishop have any thing to do with liturgy?
Liturgy is defined today as “a prescribed form or set of forms for public religious worship.”[1]
The words leitourgi and leitourgos are from the Greek words λαός / Laos, "the people" and the root ἔργο / ergon meaning "work". Together their meaning can be “public service” and “public servant” respectively. In ancient Greece this leitourgi or public service was financed by the wealthier citizens or even residents of the different city-states.
At first this giving was almost a competition to obtain the prestige as the most generous since generosity was a virtue. Between the 6th and 4th century BC it became more an obligation. The most generous or most competent would often be put in charge of those funds which could be used for public feasts, public works, athletic competitions, or even military expenses from walls to ships.
The "liturgical class" could include anyone with a patrimony of 10 talents or as little as three but everyone could contribute to gain a measure of prestige at most every level of society. Over the centuries the generosity of this giving would rise and fall and with it jealousy and envy. The term Euergetism gradually replaced the liturgical term more as a vocabulary change rather than a practice.
Private euergetism(εὐεργετέω "do good deeds" derived from the ancient Greek euergetes, benefactor) was common among the Roman Libera res publica but decreased as a voluntary act under the the Caesars.
Julius Caesar overshadowed that giving with vast sums that came from first selling the wives and children of dead Gauls into slavery for a profit. This amoral practice was overlooked by the "masses who became more and more dependent upon the welfare of the State run temples.
Julius Caesar with the reorganization of the military made the militia superfluous and the free bread and circuses of Rome further degenerated the social bonds of the Republic. Many of the wealthy objections to the war crimes of Julius Caesar became silent for the euergetism( εὐεργετέω) had become almost a tax which the slaves sold supplemented.
The liturgy of love
Some Romans who could still remembered the Libera res publica dreamed of a return to the way of liberty that seemed to come with the promise of the gospel of Christ.
Early Christians shared their wealth according to the perfect law of liberty in a sort of viable republic through a system of fervent charity.[2] The Greek precept of euergetism(εὐεργετέω) was common taught by Christ and his followers.[3]
Liturgy of Christ was not about singing and vestments and the smoke and mirrors of modern Christendom. It was about the public servants of the kingdom of God operating a daily ministration of Pure Religion under the perfect law of liberty That provided a source of daily bread at the tables of Christ. The alternative “public servant” provided the dainties of a leitourgi or liturgy through a form of public welfare at the tables of rulers that historically was a snare.
The people in the early days of the Libera res publica understood this distinction. Moses also taught it to Israel and John the Baptist, Christ, and His Apostles taught it to the early Church. Throughout the ages this fundamental Christian conflict with the tables of the world men make for themselves has been blurred and forgotten.
The true worship of God [4] was the caring for one another in love, faith, hope, and charity by service to the people, for the people and of the people.[5]
The real rituals and ceremonies of the Church were established by Christ.
The daily ministration through the practice of Pure Religion to care for the needy of society was clearly one of the basic rituals and ceremonies of the Early Church who would not eat at the tables of rulers.
The Church established by Christ followed the rituals and ceremonies of Christ to fulfill His purposes and the righteousness of God.
The covetous practices of force and fear that makes men merchandise are the antithesis of the rituals and ceremonies laid out in the Sound Doctrines of Christ and His Holy Church.
The liturgy of blood
Constantine's church would unmoor the metaphor of those sayings and be ever performing their rituals and ceremonies but never come to a knowledge of truth.
The blind shall lead the blind[6] and they both fall into a pit of bondage. The modern Church no longer teaches that the covetous practices of legal charity through the state is what made the word of God to none effect.
As an example there was a vast difference between the early baptisms by immersion described in the Acts of the Apostles and the baptisms or Christening of newborns in parishes today.
Metzger also points this out but misses the distinction between the baptism of the Pharisees and Herod that Baptism of John the Baptist.
John says he only baptized with water but it is the baptism with fire and the Holy Spirit that is emphasized.[7]
Failing to understand the context of these rituals and ceremonies may make them hollow rather than holy, mindless rather than meaningful.
There was a vast difference between the Corban of the Pharisees and the Corban of Christ, between the "legal charity" of Rome and the fervent charity of Christ's called out, His ekklesia, e.g. His Holy Church.
Even Christening had a purpose that is unseen by modern Christians whose conscience has been seared.
Disciplined liturgy
The Christian community was well-disciplined and organized from the bottom up with a system of charity rather than forced offerings or taxes.
While the Roman system of political control and its usurious economy was breaking down, those who followed Christ were excluded from the dainties of those civic tables. In about AD 150, Justin Martyr, hoping to clear the misconceptions and prejudices surrounding Christianity, wrote the Emperor Antoninus Pius in defense of the Christian faith and allegiance to Christ:
- “And the wealthy among us help the needy ... and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need.” Justin Martyr to Emperor Antoninus Pius (Ch. 65-67) explaining the Daily ministration of the Church which exemplifies the Christian conflict with Rome.
Justin would not trade his faith in Christ for the benefits of Rome because he knew that what they offered for his welfare was truly a snare of recompense. Christians “had fallen into such a folly that they would not obey the institutes of antiquity.”[8]
These were the official temples of Rome which had been established by the government for the welfare of the people.
As with ministers like Stephen, we also see the Didache stating: [9]
- “Therefore, elect for yourselves bishops and deacons worthy of the Lord, men who are meek and not lovers of money, true and approved, for they also perform for you the ministry of the prophets and teachers.” 15:1
The nature of these appointments would remain the same for centuries. In the 10th century, drastic reforms were enforced to “unify the liturgy” of the Church. This authoritarian call for unity under a centralized Church had been creeping into some Church thinking from the beginning, and now it became a rebellion against the gospels.
Liturgy is defined as “a prescribed form or set of forms for public religious worship.”[10]
It is from the Greek word leitourgi and 'leitourgos [11], meaning “public service” and “public servant” respectively. Liturgy was not about singing and vestments and the smoke and mirrors of modern Christendom. It was about the public servants of the Kingdom of God operating under the perfect law of liberty in true worship of God[12] by service to the people. Liturgy was the common procedure of God’s kingdom in congregations composed of, by, and for the people.
Forms of this same word defined as public service appear numerous times in the New Testament. Zacharias in Luke 1:23 finishes his "days of his ministration" at the temple.[13] Temples in every nation provided actual service of caring for the needs of society and were government buildings providing public service.
Paul talks about the saints, who were the called out being assisted by the offerings of the people using the term leitourgia[14] in 2 Corinthians 9:12 [15]
Because the early Church and the early Christians were following the way of Christ they provided their public service through the "sacrifice and service"[16] of their faith through charity. The public servants of Jesus the Christ did real work and struggle to provide real public service to the people.[17] While this often brought the Church into conflict with Rome and its public service through their temples dependent upon forced offerings and taxation it was a more excellent way.[18] The pure religion of the early Church was often sprinkled with the blood of the ministers and the people through persecution just as Jesus sacrificed himself for us.[19]
The Greek verb leitourgeo[20] meaning to "to serve the state at one’s own cost" also appears in ActsCite error: Closing </ref> missing for <ref> tag speaking of their daily duty to minister[21] because religion was a duty to God and our fellowman in hope of the Holy Spirit[22] entering into us and writing upon our hearts and minds.[23]
Christ taught and even commanded a different way of public service through charity and faith instead of fealty and force to the little flock he appointed the kingdom to so that we might repent and seek His kingdom of God.
The free systems of tens, hundreds, and thousands, bound together only by brotherhood and love, had been the predominant form of successful voluntary government throughout man’s history. Similar cell patterns were evident in the persecuted Church immediately following Christ. This was the prophecy and plan of God for his called out Church and throughout Europe during the first Millennium until the rise of kings crowned by an apostate church which murdered millions of true Christians.
The crucial ingredient to their success was the implementation of the Ten codes of God’s law summarized in the virtuous application of Christ’s two commandments. Love God and His ways with all that you think and do, and actively love your neighbor's rights to his property and family, his life and liberty as much, if not more, than you love your own. The Church that comes together according to these ancient patterns and righteousness can overcome all tyrants, despots, and enemies of freedom and liberty under God. They may be sustained by their love in famine and blight. They may exit bondage and prosper in the wilderness. They can weather the greatest storms and cataclysms of history, both past or future. They can and will inherit the earth with the humility of their love in daily sacrifice, which is the communion of Christ. [see Chapter 4 of Thy Kingdom Comes.]
- “And in that day seven women [churches] shall take hold of one man [Christ], saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.” Isaiah 4:1
Disconnectedness to do your own thing goes contrary to the communion of Christ. The seven women have a liturgy in selfishness. The women admit reproach, but they do not seek the righteous way of repentance. Their aim is to do the same as they did in their former life-situation. It appears they would compel that one man to serve them and to hide their sin.
God’s ministers and all those people who seek His kingdom, who minister one to another, do not exercise authority nor compel the service and labor of their neighbor; they act in accordance with the manner and means of the liturgy of Jesus Christ, and they must not forsake the coming together for the assistance of the congregations of the People and the Church. They are to worship and pay homage to the God of us all, and to our King, Jesus the Messiah, through an active network of faith, hope, and charity, which is love.
Eucharist is the Greek word for being thankful for the opportunity of giving, which is the Communion of Christ in us.
Our bread is shared; it is cast upon the waters. Justin explained this food to 'help the needy' is called the 'eucharist'. Thankful givers supplied the food when they assembled together on Sunday. This was the welfare assistance in God's kingdom, and thankful needy ones receive it. The needy ones did not pray to Rome for assistance. They sought the communion of Christ, which was nutrients flowing to the portion of the body of Christ that had need.
This interacting and nurturing by the eucharist, which for the sake of liberty was of and for and by the people, was the liturgy, and this is the worship of God.
Certain men crept in unawares
- 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 found 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.[24] 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.[25] 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 they 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, nor can we 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 the ones 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. What we write 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 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. Worldly ways have crept into our thinking over the last two millennia.[26]
We must examine the meaning of phrases like worship services, kingdom of God, first century Church, congregations 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 governments of the world who call themselves benefactors and public servants but 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 David[27] to Paul[28] and even down unto this very day. Through covetousness, such systems make the people little more than human resources,[29] slaves 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.[30]
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
- ↑ The American Heritage ® Dictionary of the English Language, Fourth Edition.
- ↑ “And the wealthy among us help the needy ... and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need.” "Justin the Martyr's Apology" to the Emperor Antonius Pius in 150 AD, (Ch. 65-67)
- ↑ Acts 10:38 "How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good(εὐεργετῶν euergetōn), and healing all that were oppressed of the devil; for God was with him."
- ↑ What is worship www.hisholychurch.info/sermon/whorship.php
- ↑ Is the Bible about religion which it seldom mentions only once in a good way as Pure Religion or is it about governments and law including Natural Law? "This Bible is for the Government of the People, by the People, and for the People." is attributed to the General Prologue to the John Wycliffe Bible translation of 1384, as Lincoln quoted at Gettysburg.
- ↑ False prophets and Guru theories
- Isaiah 42:16 "And I will bring the blind by a way [that] they knew not; I will lead them in paths [that] they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. 17 They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye [are] our gods. 18 Hear, ye deaf; and look, ye blind, that ye may see."
- Isaiah 30:20 "And [though] the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: 21 And thine ears shall hear a word behind thee, saying, This [is] the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. 22 Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get thee hence. 23 Then shall he give the rain of thy seed,..."
- Matthew 13:13 "Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand."
- Matthew 15:14 "Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch."
- Luke 4:18 The Spirit of the Lord [is] upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recoveing of sight to the blind, to set at liberty them that are bruised,
- John 9:39 ¶ "And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind."
- Luke 6:39 "And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? 40 The disciple is not above his master: but every one that is perfect shall be as his master."
- Acts 13:11 "And now, behold, the hand of the Lord [is] upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand."
- ↑ Water ritual of John vs Spirit and fire of Jesus
- John 1:26 "John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; 27 He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose... 33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost."
- Matthew 3:11 "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:"
- Mark 1:7-8 "And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. 8 I indeed have baptized you with water: but he shall baptize you with the Holy Ghost."
- Luke 3:16 "John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:"
- John 3: "5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water (mother’s womb) and of the Spirit, he cannot enter into the kingdom of God."
- See also Baptism, Acts 10, Born again, Gentiles.
- ↑ Edict of Tolerance at Nicomedia, Emperor Galerius’ April 30, 311.
- ↑ The Didache is mentioned by Eusebius (c. 324) as the Teachings of the Apostles following the books recognized as canonical (Historia Ecclesiastica III, 25): ...
- ↑ The American Heritage ® Dictionary of the English Language, Fourth Edition,
- ↑ 3011 ~λειτουργός~ leitourgos \@li-toorg-os’\@ from a derivative of 2992 Laos/people and 2041 ergon work, deed, laborer; TDNT-4:229,526; {See TDNT 434} n m AV-minister 4, he that ministers 1; 5 [see also liturgy, 3008, 3009, 3010, & 3011.]
- 1) a public minister, a servant of the state
- 2) a minister, servant
- 2a) so of military labourers
- 2b) of the temple
- 2b1) of one busied with holy things
- 2b2) of a priest
- 2c) of the servants of a king
- Romans 13:6, Romans 15:16, Philippians 2:25, Hebrews 1:7, Hebrews 8:2.
- ↑ See Appendix 3 of Thy Kingdom Comes. What is worship.
- ↑ Luke 1:23 And it came to pass, that, as soon as the days of his ministration <3009> were accomplished, he departed to his own house.
- ↑ 3009 ~λειτουργία~ leitourgia \@li-toorg-ee’-ah\@ from 3008 [leitourgeo minister 1) to serve the state at one’s own cost 1a) to assume an office which must be administered at one’s own expense ]; n f AV-service 3, ministry 2, ministration 1; 6 [see also liturgy 3011, 3009, 3010.]
- 1) a public office which a citizen undertakes to administer at his own expense
- 2) any service 2a) of military service 2b) of the service of workmen
- 3) biblical usage 3a) a service or ministry of the priests relative to the prayers and sacrifices offered to God 3b) a gift or benefaction for the relief of the needy
- ↑ 2 Corinthians 9:12 For the administration of this service <3009> not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God;
- ↑ Philippians 2:17 Yea, and if I be offered upon the sacrifice and service <3009> of your faith, I joy, and rejoice with you all.
- ↑ Philippians 2:30 Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service <3009> toward me.
- ↑ Hebrews 8:6 But now hath he obtained a more excellent ministry <3009>, by how much also he is the mediator of a better covenant, which was established upon better promises.
- ↑ Hebrews 9:21 Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry <3009>.
- ↑ 3008 ~λειτουργέω~ leitourgeo \@li-toorg-eh’-o\@ from 3011; TDNT-4:215,526; {See TDNT 434} v AV-minister 3; 3 [see also liturgy, 3008, 3009, 3010, & 3011.]
- 1) to serve the state at one’s own cost
- 1a) to assume an office which must be administered at one’s own expense
- 1b) to discharge a public office at one’s own cost
- 1c) to render public service to the state
- 2) to do a service, perform a work
- 2a) of priests and Levites who were busied with the sacred rites in the tabernacle or the temple
- 2b) of Christians serving Christ, whether by prayer, or by instructing others concerning the way of salvation, or in some other way
- 2c) of those who aid others with their resources, and relieve their poverty
- 1) to serve the state at one’s own cost
- ↑ Hebrews 10:11 And every priest standeth daily ministering <3008> and offering oftentimes the same sacrifices, which can never take away sins:
- ↑ Romans 15:16 That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
- ↑ Hebrews 10:16 This [is] the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;
- ↑ Matthew 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.”
- ↑ Nicolaitans are the “conquered people” who have lost access to some God-endowed right of choice.
- ↑ Galatians 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:”
- ↑ Psalms 69:22 “Let their table become a snare before them: and [that which should have been] for [their] welfare, [let it become] a trap.”
- ↑ Romans 11:9 “And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:”
- ↑ 2 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”.
- ↑ Luke 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;”
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