Sublime

This included responding specifically to Jesus’s commands (giving us baptism and the Lord’s Supper, for example), but it also included careful selection, reappropriation, and reorientation of formative cultural practices into the repertoire of kingdom-indexed liturgy.

For a wise articulation of this point, see Michael Horton, Ordinary: Sustainable Faith in a Radical, Restless World (Grand Rapids: Zondervan, 2014).

Liturgy is the way we learn to “put on” Christ (Col. 3:12–16).

I want to supplement Willard’s emphasis on the individual practice of the spiritual disciplines with what might be a counterintuitive thesis in our “millennial” moment: that the most potent, charged, transformative site of the Spirit’s work is found in the most unlikely of places—the church!

Similarly, when we as Christians today engage the civic space, we’re representatives of our Father in heaven. To properly go about our Father’s business, we must be informed about the civic process and understand the relationship between church and

the Reformers saw the liturgy as God’s action and our faithful reception of that action. The governing idea of the Reformed liturgy is thus twofold: the conviction that to participate in the liturgy is to enter the sphere of God’s acting, not just of God’s presence, plus the conviction that we are to appropriate God’s action in faith and gratitude

The justified pastor—the man justified by grace alone through faith alone in Christ alone to God’s glory alone, who happens to be a pastor—when taken on his good day or bad day, ministry high or ministry low, will be received with gladness and welcome. Clothed in the righteousness of him in whom you trust, how can you be turned away? You will not