The overarching theme of art is that it is the continuation of the human story.  Specific to Christianity, the liturgy is how our story continues from the past, to the Scriptures, to the present day.  Liturgy, as any well done Christian service should show, is the sharing of the Christian story over again: the water (Creation/Baptism), the communion elements (the Death of Christ), the presence of the Word (the Bible), and the celebration of new life (the Resurrection and Reign of Christ).  To this end, our faith should be realized in the continuing story of Christ and his Kingdom on earth (as it is in the heavenlies).

The point of the liturgical narrative is to draw individuals out of the personal, individualized religious framework of legalism and dogmatic fundamentals and into a communal story. Communities in and of themselves are detrimental to a proper understanding of the sociological aspects of faith, thus Grenz and Franke rightly define a new unit of sociological focus called the individual-in-community. The individual and community must be equally balanced in order to maintain a proper understanding of discipleship, worship, and justification (N.T. Wright’s commentary on justification of individuals within faith communities, particularly in What Saint Paul Really Said is helpful).

Often, the Christian story is divided between individuals and community in terms of obedience and sacrifice.  We are to be obedient Christians during the week and make our sacrifice on Sundays.  This dualism, the separation of obedience from sacrifice is symptomatic of an Enlightenment understanding of the separation of exegesis, theology, and orthodoxy (what you describe as fundamentals) from lectio divina, theo-praxis/spiritual theology, and ortho-praxis. It is not enough to live in obedience of faith, as James writes faith without works is dead. The point must be conceded that works without faith are dead as well. Therefore, the dualism of obedience (textualization of faith) and sacrifice (the liturgical and communal aspects of religious life) must be deconstructed as an Enlightenment determination of facts that undermines emotional, local knowledge, and mosaic of knowledge. ... more