The Fourfold Pattern of Newborns

One week ago, my wife Nathalie and I were blessed with twins. A boy (Zane Ezekiel, 9:07 am, 6 lbs 7 oz, 18.5 in) and a girl (Penelope Jade, 9:13 am, 6 lbs 5 oz, 18 in). We already have a two and a half year old named Asher Ericson. Enough time has elapsed since his infancy that we have forgotten a number of important details regarding infant care. For example, we have forgotten the answer to the question: When do I sleep?

Also, it has taken us the good part of this last week to remember the finer details surrounding the (few) activities of newborns. Essentially, there are four things that occupy the baby’s (and parent’s) time: waking, eating, changing, and sleeping, in that order. One might call this the “ancient fourfold pattern of newborns.”

Babies wake up. You might wonder which comes first, sleeping or waking? But, we have to start somewhere. I like to start with waking, because opening one’s eyes after slumber is like the dawning of a new opportunity. Waking up is a transition from the world of unconsciousness to the world of consciousness. Babies move from physical stillness to a flurry of movement. Waking is essential because it prepares the newborn for the next all too important phase called feeding.

Babies eat. If they are not nourished with the right food in the correct amount, they can easily become ill. The milk comes as necessary sustenance that cannot be replaced by something else. Coca-Cola is out. Prime Rib, not good. Even yogurt or cereal won’t do for toothless grins and immature digestive tracts. Burping comes with the feeding. As the baby’s back is patted, gas is expelled – the air swallowed by lips learning afresh how to suckle the nipple tightly. And, not to be crude, but soon enough, gas is expelled from the other end, too.

Babies have diapers and diapers must be changed. It is a rude fact of life. We eat, we digest, we excrete. Thankfully (for the parent), those infant excretions are less fragrant and less significant the that of a two-year old. Trust me on this one. I estimate that in one short week, we have used approximately 224 diapers (granted, we have twins). We change when they wake up, after they feed, even in the midst of a feeding. With each change comes a fresh start, as well as the opportunity to be dirtied again. After waking, eating, and changing, there is only one thing left to do.

Babies sleep. When a baby has had his fill, his miniature human body wants to doze. This is good since there is not muscle co-ordination to do anything else. Though a freshly fed, burped, and changed infant may lay swaddled, looking around in response to new sights and sounds, sleep inevitably comes. And when it comes, the baby is not the only one who finds pleasure in it. What parents might label as a “power nap” is necessary refreshment for what lies ahead. Sleep prepares the baby for the pattern to begin again, the next opportunity to awaken.

Penelope Jade and Zane Ezekiel

Sleep is the time when infantile bodies grow. Little muscles at rest, stretch, elongate at a rate that is many times faster than that of an adult. Fat cells multiply at a pace that would be horrifying to someone looking to shed a few pounds. The resting baby is a covertly active baby. She is on a mission and that mission is to grow!

Why all this baby-talk? Firstly, it’s pretty much all I can think about at this moment. More importantly, the ancient fourfold pattern of newborns reminds me of another ancient four-fold pattern.

From the earliest of times, and throughout diverse cultural settings and historical periods, one thing has remained virtually unchanged about Christian worship. It is this pattern that starts with Gathering and proceeds to Word and follows through Table and Sending. House churches do it. Roman Catholics do it. Baptists do it. Pentecostals do it.  (Insert your own) do it.

Since the beginning of the Church, people have gathered in one spot, welcoming one another in the name of the Lord, and awakening once again to Christian community and the manifest presence of God.

Worshipers have ingested the Word in forms too varied to mention. We pray it, read it, hear it, discuss it, interpret it, preach it. This step nourishes our souls with encouragement, exhortation, instruction, and revelation.

At the Table we remember our changed-ness. We have been given a fresh start. Though we may soil our lives again and again, the Table remains available, the place where Christ’s body and blood are offered up, over and over in perpetuity. In the elements, we receive grace (or are reminded of grace, depending on your tradition) in preparation for the final step in the fourfold flow.

We have Gathered, Word-ed, Table-d, and now we are sent again, out beyond the community of believers into the world where God is already at work. As metaphors go, sleep is probably not the best picture of being “sent” into the world. Or is it? When viewed as the time during which we take our conscious spiritual practices and apply them unconsciously through habitual kingdom living, sleep is an apt picture of mission.

Our “sleep” should be the most active part of our worship for it is during this time – before we gather once again – that we live out the bulk of our lives, acting in ways that usher in the now and not yet kingdom.

The fourfold pattern remains in every context, though we may add content that is extraneous. When it comes to worship, this liturgical order – even as it may be realized through endless forms – is necessarily and always present.

Now pardon me. It is time for my next power nap.

image © Eric Herron

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Answers of the Week

This week’s Q was: What is your working definition of the word “liturgy”?

Because we didn’t have any answers from you this week, I decided to invite a worship expert – James F. White – to take a moment and answer the question for us.

Apparently, he was busy too, but I was referred to page 26 of his popular book Introduction to Christian Worship (Third Edition). Here we find an exemplary answer to the Q posed to us on Monday. White says:

Too often confused with smells and bells (ceremonial), “liturgy,” like service, has a secular origin. It comes from the Greek leitourgia, composed from words for work (érgon) and people (laós). In ancient Greece, a liturgy was a public work performed for the benefit of the city or state. Its principle was the same as the one for paying taxes, but it could involve donated service as well as taxes. Paul speaks of the Roman authorities literally as “liturgists [leitourgoí] of God” (Rom. 13:6) and of himself as “a liturgist [leitourgòn] of Christ Jesus to the Gentiles” (Rom. 15:16 literal trans.).

Liturgy, then, is a work performed by the people for the benefit of others. In other words, it is the quintessence of the priesthood of believers that the whole priestly community of Christians shares. To call a service “liturgical” is to indicate that it was conceived so that all worshipers take an active part in offering their worship together. This could apply equally to a Quaker service and to a Roman Catholic mass as long as the congregation participated fully in either one. But it could not describe a worship in which the congregation was merely a passive audience. In Eastern Orthodox churches, the word “liturgy” is used in the specific sense of the eucharist, but Western Christians use “liturgical” to apply to all forms of public worship of a participatory nature.

White’s book, widely used in seminary training, makes a few solid points about the word “liturgy.” First, it is not originally a Christian word or concept. Second, it refers not to particular forms of worship (as when people refer to “The Liturgy”) but instead to the way that work is accomplished in gathered worship. Third, the way that truly liturgical work is accomplished is distinctive because it is participative.

Mark Pierson affirms this third point in chapter five of The Art of Curating Worship.

White is an historian. Pierson, a practitioner. Both are theologians. Both agree that liturgy is about participation, not forms.

Rather than being a point that is merely semantical, I think it should be instructive. We will do ourselves a “service” if we shift our definition of liturgy away from simply being a reference to a certain brand of traditional church service or a particular format for gathering. The result will be the liberation of our curatorial actions to include pretty much anything that draws people in our context together around the gospel (Story of God), and invites – even demands – participation around activities we have constructed.

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Someone Said

Any worship form is partially dependent on those who present it. None of us involved in the leading or direction of worship can afford to simply pick our style and rest in it. Rather than allowing the safety and familiarity of forms to permit our hearts to disengage, or allowing a hip beat or guitar riff to generate superficial emotion, it is imperative that our walk with God remain real, that our dialogue with his Spirit be moment to moment, that our communication of his truth be accurate, engaging, and authentic. When this fails, our method fails, be it liturgical, hymn driven, charismatic, contemporary, or other. For some reason still unknown to us, God still chooses to build his kingdom through surrendered, Spirit-filled people, not through the most time-tested forms or the most modern methodology. Forms and methods are the tools used by the people who are being used by God. The goal is to help people fully engage their hearts in offering authentic expressions of worship to God. Choose the tool that best helps your church do that. Learn and glean all that you can from the others. And walk with God in such a way that you can use them well.

Joe Horness, responding to “Formal-Liturgical Worship,” in Exploring the Worship Spectrum: 6 Views, 43cf

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Q of the Week: Defining Liturgy

What is your working definition of the word “liturgy”?

In your context, does liturgy denote particular forms? Or, is liturgy more broadly defined? How does your understanding of liturgy, in your worship, affect the way people are involved in the gathering?

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Someone Said

Liturgy is the work we all do when we come to worship. So, despite what some churches would say strongly – even vehemently – to the contrary, every church worship event, from the wildest Pentecostal to the most sedate Friends service is liturgy. It is the structure, the pattern, the form that is followed by people at worship. If you want to argue that in your church it’s actually only the worship leader, band, and preacher who are doing any work, then I’ll accept that perhaps you don’t have any liturgy. But you probably won’t have any corporate worship either, just a concert.

Let’s bring back the term in its rightful place and use.

Mark Pierson in chapter five of The Art of Curating Worship, pp. 89-90

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