Worship as Theology (and History Too)

Jewish Practices of Time
Jewish habits historicize temporal cycles (sabbaths; Jewish years; liturgies of the hours)
Main Jewish concerns: relations with God, saving events, saving institutions (Torah, Temple)
Scripture readings are fixed on certain weeks (Parsha, Haftarah readings)

Christian Worship Practices as Historical Remembrance and Theological Reflection
Christian habits affirm, draw on, transform Jewish practices
In the 'apostolic' communities, time centers in the apostolic (biblical) traditions on Jesus and Church
Main catholic concerns: events in Jesus' life, supporting characters (the Father, the Holy Spirit, Mary, the Baptist), saints
In other communities, traditions and worship diverge from those in Jerusalem and Rome

The Week
Christians worship in the 'Lord's Day' (1 Cor. 16:2, Acts 20:7-8, Rev. 1:10, Matt. 28:1)
Worship centers around prayers, apostles' teaching, and the Lord's Supper (Acts 2:42)
Sabbath declines in importance as the Church is pushed out of Judaism (cf. Matt. 10:17, John 16:2, Rev. 3:9)
Friday comes to commemorate the crucifixion
Friday and Wednesday eventually emerge as fast days

The Year: Easter Cycle
Christians celebrate the Resurrection on Pascha
This happens while the Church is still Jewish (thus floating days)
The preceding days (Triduum) and week grow to remember the synoptics' last week of Jesus' life
The preceding season grows to prepare new candidates for baptism
The following season follows Luke's chronology of Easter, Ascension, and Pentecost

The Year: Christmas Cycle
Around 300 Christians are celebrating the conception and birth of Jesus
This coincides with both controversy over Jesus' divinity and the reign of Constantine
The preceding (six, then four) weeks become Advent, preparing for Jesus' coming
The following season remembers Jesus' childhood and baptism (Epiphany)

The Year: Ordinary Time
Two stretches of weeks are merely counted as being after Epiphany or Pentecost
Today these concentrate on whole biblical narratives (lectio continua)
The seasons come to be commemorated too, especially among agriculturists (ember days, rogation days)

The Year: Sanctoral
Dates increasingly remember exemplary Christians and other events (see "Persecutions")

What stories are the Christian week and year telling?
How do Church history and Christian theology function here?
How does this compare with 'straightforward' history and dogmatic theology?