When we take seriously Paul's "ministerial" characterization of those in power as "God's liturgists" and "God's deacons (to serve you) towards the good" (Rom. 13: 4, 6), worldly authorities must be reminded of what they actually, yet perhaps unknowingly, are. The church owes this remembrance not only to Christian statesmen but also to every ruler and actually to all who are in a state of power at various levels of social life (such as parents) and therefore bearers of political responsibility.
It is not, however, a marginal question whether these de facto "liturgists" or "deacons" know their "business" from experience. It makes a crucial difference when the actors in their political roles understand themselves in liturgical terms or, to name alternatives to this view, as agents of the general will, or as representing God on earth, or as political jobholders, or as managers, etc. If they want to live up to their calling to be "God's liturgists and deacons," they will be well advised to learn what it means to experience a true liturgy and to be served by a genuine deacon.
In this perspective the worship of the church, which provides a sabbatical interruption of the politics of the world by immersing people over and over again into the panesthetical vision of the politics of God, may well be regarded as something like an elementary school for those who bear political responsibility. This political diakonia, as important as this service to the world is, does however not constitute either the inner rationale or the core of the church's political worship. Its rationale lies solely in the praised lordship of Christ, who happens to rule not an original horde of individual believers but a body of fellow-citizens.
Yet the rediscovery of the primary political nature of the church as it is rooted in worship (liturgy as politics) calls forth a renewed apprehension of political diakonia (politics as liturgy). The latter does not constitute another field or type of action but must be seen a mere extension of the practice of "seeking the welfare of the city" that, as the intercessions among other worship practices show, is already part and parcel of the liturgy.
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