As we eat and drink in the fellowship of God, we need to remember that in this time of worship and communion, God is constituting and forming a new society. He is not just encouraging us in our private lives—although this is one result of what we do.
There are only two men in the world—Adam and Christ. There are only two cities—the city of man and the city of God. There are only two tables—the table of demons and the table of the Lord. This is the meaning of the antithesis.
Now the formation of this new society is by no means a secret and invisible event. It is most public, and has public ramifications, and presents a potent challenge to those who claim secular ownership of the public square. When the state is god, of necessity political posturing and positioning is the central liturgy. But this meal is not given to us so that we might have the strength to participate in their liturgy. Rather, this meal is our liturgy, and it is a rival liturgy, serving a rival God, in the name of a rival city, and forming a rival culture.
One of the negative results of the Enlightenment—and there have been many—is that interest in Christian liturgy became much more textual, and much less enacted. But when it is enacted, and those enacting it understand what they do in faith, it is the most political thing we can do. Why? Because it is the means that God uses to form His new polis, His city, His society.
This threatens the old order, necessarily, and they always react to it. But that does not matter. God is in His heaven, Christ is on His throne, His people are assembled in response to His command, and He blesses us in full accordance with His Word.
So let the secularists have their petitions—that is a liturgy before an idol that is deaf and dumb. Let confused and compromised traditionalists sign their autonomous petitions—although we do pray for their repentance. We have a table that strengthens and feeds the people of God.