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.

Only in a narrative, the story of a community that demands individual participation, do the facts (or exegesis) of the biblical text form a cohesive norm for living sacrificially and obediently. Obedience to the text is the focus of sacrifice in everyday life as everyday life is how we gain wisdom and mentoring in obedient living.
The key aspect to the narrative that enables it to supersede the Enlightenment construct of doctrinal statements consisting solely of presuppositions is the presence of Spirit as the energizer of our individual-in-community story with the Word who proceeds from the Father.

As we view Christianity not as a dualism of obedience and sacrifice as you espouse but as a way of life found in the Perichoresis of the Godhead represented in our faith communities, marriage, family, and the individual a narrative is far superior to a dogmatic statement of faith made up of presuppositions. As Wendell Berry writes, “facts in isolation are false. The more isolated a fact or set of facts is, the more false it is. A fact is true in the absolute sense only in association with all facts.” (from the essay “Going to Work”). What the narrative accomplishes in the liturgy is to remove facts from the isolation of the over-rationalization of theology, doctrine, and creedal statements based on the Enlightenment definition of fact and weave the facts of our common faith together into a beautiful wonderful story that calls us into worship. We do not worship creeds or confessions, we worship within the story of the Kingdom: the way, the truth, and the life found not in presuppositions but in the drama of God in Creation, communities, and our daily lives.