Ever since I found myself apart of the confessional reformed church, I have always been struck by the reversal of roles that often occurs in the “liturgies” of contemporary evangelicalism, more so that I have been removed from the Sabbath practices of American Evangelicalism, specifically. Dr. Horton, more succinctly than I, identifies the unintentional estrangement from the historic worshipping church that results from the reorientation of biblical anthropology and ecclesiology.

 

As the Government of the United States of America is not, in any sense, founded on the Christian religion,—as it has in itself no character of enmity against the laws, religion, or tranquility, of Mussulmen [Muslims],—and as the said States never entered into any war or act of hostility against any Mahometan [Mohammedan] nation, it is declared by the parties that no pretext arising from religious opinions shall ever produce an interruption of the harmony existing between the two countries. ~  John Adams, Thoughts On Government Applicable To The Present State Of The American Colonies.: Philadelphia, Printed By John Dunlap, M,Dcc,Lxxxvi

The social gospel, the belief that Church has the skills and obligation to ameliorate the moral deficiencies society, both real and imaginary, is not only a disorder of the liberal church today but of those that ostensibly identify as conservative evangelicals. But the real differences are largely circumstantial, rather than largely substantial. Both seem to be more concerned with a socio/political vision of the perfect society than with the person and work of Jesus; the great society rather than the great commission. This is where we’ve come to, where the differences between the liberals and conservatives in the church are ones of moral persuasion rather a commitment to a transcendent message.

The freedom of religion is not primarily concerned with private devotion but rather that of public worship. It is a display of the freedom of conscience which, if removed to merely the privacy of silence, becomes a privation of faith which results in a practical, if not literal, atheism.

 

Martyr:

noun
1.

a person who willingly suffers death rather than renounce his or her religion.
2.

a person who is put to death or endures great suffering on behalf of any belief, principle, or cause:a martyr to the cause of social justice.
3.

a person who undergoes severe or constant suffering:a martyr to severe headaches.
4.

a person who seeks sympathy or attention by feigning or exaggerating pain, deprivation, etc.

Both the charismatic  Evangelical and the Eastern Orthodox have a mutual tilt, that is, a bent toward disenchantment. Either seeking more concrete and direct revelation by an ecstatic oracle or a room filled with wood, stone and canvas as instruments both liturgical and pedantic, the outcome is the same. And what it displays seems to be a dissatisfaction with the mundane appearance and nature of the simple Word and Sacrament, which is more mystical and incarnational than either the charismatic or the iconologue may claim to be.

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The reduction of Christianity to a mere belief, to simple immanence, barren of the transcendent, leaves christians of any people or nation easy prey to the carnivorous nature of political ideology. And this disenchantment of creation also fundamentally changes the way in which christians conceive of and pray to, God himself. The supplication, adoration and worship that are the elements of prayer are cast off and replaced by a conversation. A conversation with, because of the loss of transcendence, a deity that is always near, always immanent. So near, in fact, so as to be indistinguishable from oneself; prayer does, in fact, become just a conversation with a voice in your head.