God speaks. He is not silent. He has designed humanity for reception of such communication and also to speak on His behalf. This speaking is not simply happenstance. It is not just a curious quirk about humanity. It is intrinsic to who we are that we speak and shape the world. Pastors in the pulpit are at the helm of the course of history (Leithart, The Theopolitan Vision, xv). When pastors lead liturgy, when songs are sung, when prayers are prayed, we are shaping people. The very tones, syllabic emphases, and pauses for breath shape not just our participating but our own belief structures and habits of speech. We are not simply spectators in liturgy. Our very way of speaking becomes reflective of that which has shaped us. Like babies and children who adopt the same accents and parlance of their parents, Christians will share a common accent and parlance based on the Word proclaimed, prayed, and sung. We begin to adopt biblical terms and phraseology to describe reality (as much as modern society may find such traditional language unintelligible). We begin to speak with certain emphases in certain places for certain words. Such is the power of language. It is designed to form a new people, a new kingdom. We are to be people familiar with our regal language and patterns of discourse.
This language starts new relationships. It is the key to shaping society that the language we use conforms first to God’s reality and then is communicated in an understandable way to the world. The liturgy of God’s people shapes the way in which those very people subvert the liturgies of the nations of the world. This also explains how people attain power and influence. People gain power less through intelligence and more thorough social networks, relational and institutional credentialism, and a keen self-awareness and use of industry language. There are habits and language necessary for advancement and connection. This reflects God’s design for us as liturgical beings. Our ability to navigate and articulate the language of various industries will determine our ability to participate in their own liturgies. An example: If you don’t know what the difference is between a RFI and an ASI, it will be near impossible to get a job above carpenter for a commercial general contractor (an embarrassing omission from my undergrad education). Every industry requires you to know the right people and use the right terms and phrases in order to be perceived as trustworthy.
The current establishment in Christian institutions is no different. We would all like to think they are in power due to their wisdom and intelligence when in reality, it’s often about social credentials and linguistic conformity. They have adopted certain liturgical phrases and intonations to build unity. This is why you’re seeing a widespread abandonment and denial of an association with words like “critical race theory” and “woke.” They are highly skilled at perceiving the popularity of different words and concepts. It’s why those in power typically say much of the same things (with their own personal brand emphasis). They are following a particular liturgy. They are all watching and listening to see who says what so that they can also say something similar in order to be seen as a legitimate thinker. So while many are currently throwing shade and dismissal at being associated with “critical race theory,” they’ll continue to launder the basic tenets of the ideology. Because the title of those ideologies are too much of a flash point, they will just deny the title while using the concepts within. This is common to all people as liturgical beings. We follow the liturgies of others. It’s not a conspiracy (necessarily). We all adopt language based on perceived social advantage. But, it is something to pay attention to when people seem to talk out of both sides of their mouth.
People use language to connect with others, to rebuke, train, exhort, etc. (2 Tim. 3:16). Language becomes a means of building families, churches, societies, and institutions. But more than just a means, it is an intrinsic tool of liturgical formation. We are much more limited and dependent on the words of others than we might care to admit. We easily adopt the latest phrases, lingo, and shorthand of others. Again, this is by design. But, thanks be to God, he has given us His Word, His liturgy, His church by which he intends to bridle our tongues to build his kingdom. We cannot deny that our discourse is captive to what we read and hear without denying a liturgical reality of God’s world. To deny God’s reality, is to deny God. It would be better to own up to these frail impulses for power and connection, for influence and conformity, than to pretend like they do not exist. They more than exist. They build the world which is upheld by the power of His Word.
Chase Davis is Lead Pastor of Ministry at The Well Church in Boulder, CO.