[Greek] λειτουργέω (leitourgeō), [Latin] ministrare: to serve the state, to perform a religious service, to be a public servant, to be a minister, to render public service; Heb.10:11, Acts 13:2, Rom.15:27
Choragic Monument of Lysicrates (built in 335 B.C.): This monument was built in honor of Lysicrates winning his first prize in the annual literary festival in Athens. The patron Lysicrates provided the financial support for the musical productions (liturgy) in the Theater of Dionysus.
Background information:
Leitourgia: This term comes from Greek laos (the people) and the Greek ergon (work). The liturgy was in ancient Greece public service projects established by the city-state whereby the richest patrons financed the state with their personal wealth. It was a great and prestigious honor to serve the state. The liturgical system dates back to the early days of Athenian democracy. The liturgy was the preferred mode of financing the Greek city. Liturgy also involved attending (providing cultic service) to the gods. These projects were often completed by the use of slaves and compulsory conscripted citizens. State supported pagan liturgies often resulted from the intermingling of the political sphere and cultic sphere in society.
Patron (choregos): In the tradition of the ancient Greek theater, the choregos, a wealthy Athenian citizen, often assumed the role of financier and choreographer in subsidizing the chorus and the play. The patron was appointed by the government authority. It was an honor to be selected to support the theater. The patron paid for costumes, rehearsals, chorus expenses, training, salaries, board and lodging, scenery, and props. Prizes were awarded for the best drama at the Athenian festival competitions. Awards were jointly given to the playwright and the patron. Such victories carried prestige for the patron. The winner was expected to display his trophy in a place of honor. Monuments were built in honor of the victorious patrons.
Lysias’ On the Confiscation of the Property of the Brother Nicias 18.7 states “For they were conscious of the honor in which the whole family were held in the city, and how they faced danger on your behalf, and had made many large contributions to your funds, and had most nobly performed their public services.” Isocrates’ Antidosis 15.145 states “You have held aloof from the public offices and the emolument (stipend) which go with them, and from all the privileges, while you have enrolled yourselves who pay the war taxes and bear the liturgies (public services), besides having performed the other services the law requires.” Andocides’ On the Mysteries 1.132 states “They actually proposed me for public service, first as Gymnasiarch at the Hephaestia, then as head of the state deputation to Olympia, and finally as Treasurer of the Sacred Monies on the Acropolis.” Xenophon’s Memorabilia 2.7.6 states “I have often wondered by what arguments those who drew up the indictment against Socrates could persuade the Athenians that his life was forfeit to the state. Socrates is guilty of rejecting the gods acknowledged by the state and of bringing in strange deities.”
Old Testament: This term, occurring quite frequently, primarily takes on a cultic sense in the worship of Yahweh performed by priests and Levites in the tabernacle or temple. In a negative sense, this term can also apply to worship (service) to idols. Cultic services are unique in contrast to other services or relationships. In contrast to secular liturgies in Ancient Greece, the object of the ministry is to God, the tent, altar, or tabernacle. Like the secular liturgies in Ancient Greece, these cultic services take on an official status in promoting the national welfare through the mediation of the priests.
Aaron shall wear it when ministering, that its tinkling may be heard as he enter and leaves the Lord’s presence in the sanctuary (Exo.28:35). Because they used to minister for them before their idols and became an occasion of sin to the house of Israel (Eze.44:12). Only then did they enter upon their service in the meeting tent under the supervision of Aaron (Num.8:22). Thousands upon thousands were ministering to Him (Dan.7:10). They shall serve in my sanctuary as gate keepers and temple servants (Eze.44:11). He also commanded the people living in Jerusalem to provide the support of the priests and Levites, that they might devote themselves entirely to the law of the Lord (2Chr.31:4).
New Testament: This term, occurring only three times, refers to Old Testament priestly worship, spiritual Christian worship, and the sharing of spiritual blessings (alms). Heb.10:11 presents an Old Testament priesthood who continually offers insufficient sacrifices. Contrasted with this priesthood, Jesus provides a more superior, effective, and once-for-all sacrifice. In Acts 13:2 the cultic sacrifice is transformed into a spiritual Christian service of God. In Rom.15:27 the Gentiles share their spiritual blessings, providing for the public welfare of the Christian community.
Scripture:
“Every priest stands daily at his ministry, offering frequently those same sacrifices that can never take away sins.” Heb.10:11
Jesus’s sacrifice is more superior and effective than the Old Testament priest’s sacrifice.
“While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Baranabas and Saul for the work to which I have called them.” Acts 13:2
The Old Testament sacrifice is transformed into a purely spiritual Christian service of God. This is a communal prayer supported by fasting.
“They decided to do it, and in fact they are indebted to them, for if the Gentile have come to share in their spiritual blessings, they ought also to serve them in material blessings.” Rom.15:27
This becomes a sacral ministry for the welfare of the Christian community. The Gentiles are providing a contribution for the Christians.
Conclusion:
Liturgy, liturgical, minister, ministerial, administration
It was very interesting to discover the secular form of a liturgy (public service project). It was a great honor to serve the state in some capacity. The wealthy person not only served the state but also financially supported infrastructure projects. The focus on these liturgies were on the people and patron’s status. I guess it was inevitable that there were state supported gods. Supporting other gods could get one in trouble with the authorities. Wealthy patrons would often build monuments to themselves for their accomplishments and awards. (Sounds like the Academy Awards and other award shows on steroids!). In recent history, there have also been some ego-maniacal dictators, presidents, and other leaders who have also made monuments to themselves.
In the Old Testament, the liturgy primarily becomes a cultic service. When applied to idols, these services are still liturgies in a negative sense. Yet, these cultic services take on an official status providing for the welfare of the nation. These liturgies focus on God.
The New Testament transforms the liturgy into a spiritual Christian worship service. The Old Testament priesthood is compared against Christ who offers a more superior and more effective sacrifice. The Christian liturgical service begins to develop. The Gentiles provide for the less fortunate Christians.
Even today we have many politicians and civil servants who often spend many years serving the state (secular “liturgy”). Some have attained power, fame, and wealth in doing so. Some have made a career of it. Likewise, in the Church, there are some (priests, pastors, ministers, etc.) who also sought power, fame, wealth, and notoriety. Some have also abused their power. (We unfortunately are now finding this out!).
So, it is important that we all need to be watchful of the (power and abuses) of those “high priests”, power seekers, and hypocrites in both secular and religious liturgies.