Liturgical Theology (Theology of Worship and Liturgy): Theology of Word and Sacrament
1. Defining Liturgical Theology of Word and Sacrament
Liturgical theology examines how worship reveals and embodies God’s presence, particularly through Word and Sacrament. Together, they form the core of Christian liturgy. The Word is the proclamation of the Gospel through Scripture and preaching. The Sacraments are visible signs of the same Gospel — enacted, tangible expressions of God’s grace.
This relationship is not accidental but covenantal. God always speaks His Word and confirms it with signs. Just as the rainbow confirmed God’s covenant with Noah (Genesis 9:12–13), so baptism and the Lord’s Supper confirm the new covenant in Christ (Luke 22:20).
2. The Word Event and Sacramental Encounter
Modern liturgical theology often describes sacraments as a “Word event” — moments when God’s Word enters human history in visible form. Sacraments are never detached rituals; they are the Word of God enacted.
The Word proclaimed calls for faith and obedience.
The Sacrament enacted invites participation, showing the same Gospel in visible form.
The Spirit applied unites Word and Sacrament in power, bringing grace to the believer.
This integration shows why both Word and Sacrament are essential. The Word without Sacrament risks abstraction, while the Sacrament without Word risks superstition. Together, they testify that God addresses His people with grace that is both heard and seen.
3. Biblical Foundations for Word and Sacrament
The foundations for Word and Sacrament run throughout Scripture:
Word: The prophets proclaimed, “Thus says the Lord” (Jeremiah 1:9). Jesus preached the kingdom (Mark 1:15). The apostles devoted themselves to “the ministry of the word” (Acts 6:4).
Sacrament: Israel’s worship included visible signs such as circumcision and Passover (Exodus 12:14). In the new covenant, Christ instituted baptism (Matthew 28:19) and the Lord’s Supper (Luke 22:19).
Together, Word and Sacrament constitute the ordinary means by which God communicates His saving work to the church.
4. The Early Church and the Shape of Worship
The early church practiced a pattern of worship centered on Word and Sacrament. Acts 2:42 describes believers devoting themselves “to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers.”
This fourfold pattern — teaching (Word), fellowship, breaking bread (Sacrament), and prayer — shaped the earliest liturgies. Teaching ensured the Gospel was proclaimed; the breaking of bread confirmed the covenant in visible form; prayer and fellowship bound the community together in hope.
Thus, Word and Sacrament were never secondary but central to Christian identity from the beginning.
5. The Nature of Sacraments as Visible Gospel
Theology of the sacraments emphasizes that they are visible expressions of the Gospel. They are not arbitrary symbols but commanded by Christ:
Baptism is a sign of initiation, marking entry into the covenant community (Acts 2:38).
The Lord’s Supper is a memorial and participation in Christ’s body and blood (1 Corinthians 10:16).
Sacraments communicate the same Gospel proclaimed in the Word. They embody God’s promises, making the invisible grace of Christ visible to faith.
6. Word and Sacrament as Eschatological Signs
Liturgical theology also highlights the eschatological dimension of Word and Sacrament. They point forward to the consummation of God’s kingdom.
Word: Preaching proclaims the hope of Christ’s return and the renewal of creation (2 Peter 3:13).
Sacrament: The Lord’s Supper anticipates the marriage supper of the Lamb (Revelation 19:9).
This eschatological character means that every act of worship is both remembrance of Christ’s past work and anticipation of His coming reign. Word and Sacrament bridge the “already” of Christ’s victory and the “not yet” of His return.
7. Debates on Number and Nature of Sacraments
Christian traditions differ in how they define the sacraments.
Roman Catholic and Orthodox traditions recognize seven sacraments, including confirmation, marriage, ordination, and others.
Protestant traditions typically affirm two sacraments instituted by Christ: baptism and the Lord’s Supper.
Evangelical traditions may refer to them as “ordinances,” emphasizing obedience rather than sacramental grace.
Despite differences, most agree that sacraments serve as God-ordained signs that proclaim the Gospel and mark participation in the covenant community.
8. Word, Sacrament, and the Practice of Worship
Liturgical theology insists that the Gospel is embodied not just in concepts but in practices. Worship is not primarily an exchange of opinions but the enactment of God’s covenant promises.
The Word must be read and preached faithfully.
The Sacraments must be administered according to Christ’s command.
The Spirit must be invoked, for without Him the actions remain empty.
Faithful worship is therefore both theological and practical. Correct opinion matters, but correct practice embodies the truth in lived form. Word and Sacrament are where theology meets life.
Conclusion: Word and Sacrament in God’s Mission
The theology of Word and Sacrament shows that worship is not human invention but divine gift. God speaks His Gospel through the Word and confirms it through the Sacraments, drawing His people into communion with Christ.
Together, they reveal the Trinitarian nature of worship: the Father speaks, the Son is proclaimed, and the Spirit applies grace. They point back to the cross and resurrection and forward to the coming kingdom.
Until Christ returns, the church gathers around Word and Sacrament, living in the tension of remembrance and anticipation, proclaiming the Gospel both audibly and visibly, and embodying the hope of the new creation.
Bible Verses on Word and Sacrament
“So faith comes from hearing, and hearing through the word of Christ.” (Romans 10:17)
“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness.” (2 Timothy 3:16)
“They devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers.” (Acts 2:42)
“Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” (Matthew 28:19)
“Do this in remembrance of me.” (Luke 22:19)
“The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?” (1 Corinthians 10:16)
“For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.” (1 Corinthians 11:26)
“Blessed are those who are invited to the marriage supper of the Lamb.” (Revelation 19:9)
“According to his promise we are waiting for new heavens and a new earth in which righteousness dwells.” (2 Peter 3:13)
“Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching.” (1 Timothy 4:13)
