Karl Giberson, a scientist at Eastern Nazerene College and director of the Forum on Faith and Science, wrote in his recent Salon article "What's wrong with science as religion" about the necessity (whether biological or not) of constructing narrative, consequently pulling the new athiests cat out of the bag:

[T]elling stories
is the way we communicate meaning, whether it's oracles making
pronouncements or Carl Sagan explaining how the cosmos came to be.
Sometimes these stories are true and sometimes they are not; sometimes
we can't tell. But our human tendency is to embed meaning in stories,
and all great preachers have been great storytellers. Jesus spoke in
parables, not theological discourses.

Our affinity for such stories, says evolutionary psychologist Edward
O. Wilson of Harvard University, is helped along by hard-wired
religious impulses, created by millenniums of evolution. Wilson says
our minds have "mythopoeic requirements" -- a need for stories that
provide meaning and purpose.

Wilson's personal story testifies to the mythopoeic power of both
religious and scientific stories. Raised Southern Baptist, he gave his
heart to Jesus as a boy, and worshiped the biblical God -- until his
studies at the University of Alabama convinced him that his religious
faith was incompatible with his emerging new scientific faith.

Like the so-called new atheists, with their out-of-the-confessional
aversion to traditional religion, Wilson now argues that if we are
serious about the salvation of our race, we had better turn to science.
"The mythopoeic requirements of the mind," he says in his Pulitzer
Prize-winning "On Human Nature," "must somehow be met by scientific
materialism." In "Three Scientists and Their Gods," Wilson told Robert
Wright that we must learn to "worship the evolutionary epic."

In other words, Wilson believes that if science can ever defeat religion, it must become one through worship of the evolutionary epic.  Scientists have begun to realize that people are not persuaded by hard facts, pocket protectors, and microscopes but by narratives.  The Discovery Channel, History Channel, and other "academic" cable stations have realized this for years, spinning loosely related semi-facts about Bigfoot, the Bermuda Triangle, or the Ice Age into ornate, well directed, and theatrical documentaries that don't tell facts but tell stories.

Though travelling down the wrong path, Wilson is right to realize that meaning is built through story, and allegiance through worship.  For the Christian Liturgy, our story begins at the beginning, with God as the Creator, and our allegiance to our Creator God is realized in our worship of Father, Son, and Holy Spirit. 

In the beginning was God who yearned for creation, and we direct our worship of God through his creation.  The molecules he created however many years ago are part of the wood pews, the candlewax, the bread, the wine, even the metal in the projector and the plastic screens.   And even our own bodies, our vocal chords that sing, our mouths that drink and eat, our ears that hear, our hands that serve, these too are God's creation.

We know our story, and it is creational, yet we are brought into the story of God not just through the liturgy as an order of service, but in our very participation in it, both spiritual and physical.  We are active in Creation not just because we build the Kingdom, but because every part of us is touched by God, from our souls to the cells in our tonsils.