The Word of the Day is “confusion.” In our scripture study of 1 Cor. 14:26-40, St. Paul instructs the Corinthians to put their worship in good order. In keeping with this scriptural admonition, Orthodox worship follows an ancient “ordo” or structure with words that initially came from St. Basil the Great or St. John Chrysostom in the fourth century. Some might say that this mode of corporate worship is too formal and ritualistic. Far from being too ceremonial, it fosters a mood of reverence for the holiness of God and a feeling of harmony and peace.
The Mood of Pagan Worship
In previous chapters, Paul corrected the misbehavior at the “Lord’s Supper” (Eucharist) and other common meals of the congregation. How can we account for the disrespectful and horrific behavior, mainly when it occurs in worship? Recall the church in Corinth consisted primarily of Gentiles. Before their baptism, these members had probably participated in the raucous pagan festivals celebrated in temples or private homes. Thus, they were used to gluttony, drunkenness, and intemperate behavior at religious gatherings and tolerated such self-indulgent actions. When he heard about this toleration of atrocities, Paul had to insist on the solemnity of the sacrament and the necessity of receiving the sacrament worthily (1 Cor. 17-33).
Paul's Instructions
In today’s reading, Paul returns to the call for proper decorum when the church assembles for worship.
He writes that to keep order, several members should come prepared to share a psalm, a teaching, or a revelation. At the most, there should be only two or three who “speak in tongues” (vs. 14:27), and someone must be on hand to interpret what they are saying. This emphasis on proper decorum is not about strict rules but about showing respect and reverence in the sacred act of worship.
The Blessing of Orderly Worship
orderly worship, such as the Divine Liturgy of the Orthodox Church, is not just a set of rituals. It is a transformational experience that produces harmony among participants. This harmony, in turn, promotes unity, and unity bears the fruit of peace. The first petition of the Orthodox liturgy, “In peace, let us pray to the Lord,” is a testament to this transformative power, inspiring us to live in peace with our fellow members of the Body of Christ.
The Festal Letter of St. Athanasius about celebrating Pascha (Easter) expresses this same spirit of the unity of praying “in common” (harmony) with “one mouth” (unity) so that the worshippers rightly "praise God,” “keep the feast,” and are worthy of the “joy in heaven” (peace as associated with joy).
Athanasius on the Blessing of Orderly Worship
Athanasius writes: In keeping to the apostolic traditions, we remind each other when we come together for prayer; and keeping the feast in common, with one mouth, we truly give thanks to the Lord. Thus, giving thanks unto him and being followers of the saints, ‘we shall make our praise in the Lord all day,’ as the psalmist says. So, when we rightly keep the feast, we shall be counted worthy of that joy which is in heaven.”2
A final thought: if our worship should reflect the nature of God, our lives should reflect the same sense of dignity and decorum. Thus, we might reflect on how we might order our lives to reflect the joy, peace, love, and reverence of our participation in the Divine Liturgy. This experience of God's holiness is a source of joy and peace that we can carry with us in our daily lives, uplifting us and bringing us joy and thankfulness.
Works Cited
1 Service Book of the Orthodox Church. St. Tikhon’s Seminary Press, 1981
2. Athanasius. Festal Letters 2:7 330 A.D.
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