It is my supposition that if a portion of Scripture can easily be divided into versicles and responses that what we have before us is not narrative, but liturgy. Liturgy that was actually prayed as such by the worshiping community.

But how does this help us today?

1) It helps us comprehend what is being communicated. If one tries to read 1 Corinthians 15:12-26 as narrative Paul might be seem guilty of needless repetition which makes his message harder to understand. But if these verses are liturgy then they become clear for it is the nature of liturgy to be taken in units, repeated and rephrased. Consider this possible arrangement of 1 Corinthians 15:12 ff in which St. Paul peppers his sermon with liturgical references:

Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? (narrative)

V: But if there is no resurrection of the dead, 
R: then not even Christ has been raised. 
V: And if Christ has not been raised, 
R: then our preaching is in vain and your faith is in vain. (liturgy)

We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. (narrative)

V: For if the dead are not raised, 
R: not even Christ has been raised. 
V: And if Christ has not been raised, 
R: your faith is futile and you are still in your sins.

ALL: Then those also who have fallen asleep in Christ have perished.

V: If in Christ we have hope in this life only, 
R: we are of all people most to be pitied. 
V: But in fact Christ has been raised from the dead, 
R: the firstfruits of those who have fallen asleep. 
V: For as by a man came death, 
R: by a man has come also the resurrection of the dead. 
V: For as in Adam all die, 
R: so also in Christ shall all be made alive. 
V: But each in his own order: Christ the firstfruits, 
R: then at his coming those who belong to Christ. 
V: Then comes the end, 
R: when he delivers the kingdom to God the Father

ALL: after destroying every rule and every authority and power.

V: For he must reign until he has put all his enemies under his feet. 
R: The last enemy to be destroyed is death. (liturgy)

What was Paul doing here? I suspect that he was referencing liturgy that was commonly used in Corinth. Liturgy that he himself had taught them in the year and a half that he spent in Corinth.

2. Such recognition of Scripture as Liturgy helps us to avoid abstracting Scripture. It seems to me that Rome considers worship one thing, and the Bible another; and Protestants, the Bible one thing and worship another. In Rome worship takes precedence; in Protestantism Scripture.

Protestants meet primarily to hear a sermon, an exposition of Scripture. Any actual worship that occurs is secondary and consists largely of ex corde prayers, and the serial singing of theologically low-octane musical pieces. (For what it’s worth these do amount to liturgy. But liturgy devoid of reverence, movement and without recognizable purpose: the fulfilling of man’s chief duty which is the worship of God.)

3. Recognizing Scripture as Liturgy confirms for us that the worship of God has always been liturgical and must be so today. The 500 year old violent reaction by Protestants to all things Roman Catholic has run its course. Many times over.

The church of God must now return to catholic worship (small “c”) which is ceremonious, reverent and ritualistic. Which proceeds from the mouth, and is perceived by the mind (not the emotions). It is always orderly as St. Paul writes so that the church can indeed, “ … glorify the God and Father of our Lord Jesus Christ with one mind and one mouth.” (Romans 15:6) Paul makes this clear when he writes, “Let all things be done in fitting manner and according to the arranged order.” That is an accurate translation of the much-abused 1 Corinthians 14:40.

It is not enough to maintain sound doctrine. But sound worship is equally as vital, nor can the one exist apart from the other. Doxology and dogma: conjoined twins.

4. All liturgical churches understand that Liturgy is Scripture, but when they also recognize that Scripture is Liturgy then they begin to comprehend the mystery that is the “great assembly” (Ps. 26:12). It is the Divine Conversation. The church is now Moses on the Mountain speaking with God, in Christ, face to face as a man talks to his friend. (Ex. 33:11)

Recognizing Scripture as Liturgy further enables the church to develop and reform liturgy with godly wisdom: because liturgy always develops,  and must always be reformed as the Spirit gives utterance. But this can only be done when the church and her teachers understand what we are holding in our hands – the Word of Life. (1 John 1:1)

Moreover the church’s ministers can only lead the church in liturgizing the Father in Spirit and Truth (John 4:24) when they comprehend what they are doing and handling. Otherwise they are but technicians. It is the difference between a piano player and a pianist. One is a button pusher, the other a musician.