Late-twentieth-century theological reflection on doctrine has largely unfolded within a post- Kantian horizon in which epistemological mediation assumes priority and ontological claims are approached with methodological restraint. Lindbeck, McGrath, and Vanhoozer respond to the post-Kantian prioritisation of epistemology in distinct yet related ways. Lindbeck treats doctrine as ecclesial grammar and truth as largely intrasystematic; McGrath reintroduces a modest correspondence realism shaped by scientific analogy; Vanhoozer situates truth in canonical performance and dramatic participation. In each case, doctrinal truth is displaced from determinate ontological assertion. Liturgy, however, operates precisely where such displacement becomes theologically untenable. This paper contends that such approaches cannot finally dispense with ontological realism, and that Christian liturgy renders this limitation particularly acute. By Christianity's own selfdescription, the telos of worship is irreducibly doxological rather than epistemic. The church does not assemble primarily to adjudicate doctrinal propositions, but to address, praise, and receive the living God. In the liturgy the church does not merely assert that God is; it invokes God as «our» Father, receives Christ's body and blood «for us», and blesses the One who «has loved us first». Liturgical speech thus presupposes not only the objective reality of God, but also a determinate salvific relation between God and the worshipping community. I propose to designate this configuration liturgical realism. Here truth appears as simultaneously ontological and relational: God truly is, and the church truly stands before God in worship. Christian liturgy thereby exposes a structural insufficiency in post-Kantian accounts of doctrine, namely their inability to render intelligible a mode of truth whose is communion and doxological participation rather than epistemic verification.