Worship: The Heavenly Pattern (The Genevan Liturgy of John Calvin -- Heaven on Earth?)

Michiana Covenant Church ^ | 2003 | Rev. Peter J. Wallace

[OrthodoxPresbyterian]

Worship: The Heavenly Pattern

What is worship? We have begun to explore what it means to have a redemptive-historical understanding of the church -- what it means to see the church in the light of how God has accomplished the salvation of his people. And we have sought to show the eschatological nature of the church -- that everything that God promised to do for Israel at the end of history he has done for Jesus in the middle of history -- and therefore the ends of the ages have come upon us. If the church's true identity is found in Christ, and Christ has received the final judgment, then we too have heard the declaration of God's final judgment on us: you are mine!

What does that mean for worship?

Most discussions about worship today focus on style. Should we have praise choruses? Should we have guitars or drums? Or, on the other side, should we only sing Psalms? Or should we forbid all instruments? These sorts of questions have plagued the church now for three hundred years. And while the church has been fighting over worship style, she has seemed to forget the more important question of what is happening in worship. As our theology of worship has disappeared, it is perhaps not surprising that our practice of worship has become so fragmented.

The theology of worship is perhaps best expressed in the practice of worship. So what I would like to do today is do a rapid overview of the history and practice of Christian worship from the Garden of Eden to the New Jerusalem.

1. Worship in the Old Testament

The practice of worship in Eden was expressed very simply. Adam and Eve heard the Word of God, responded with faith and obedience, and partook of the Tree of Life. At least, that was the way it was supposed to be. But trading in the true worship of God for the worship of the serpent, they heard the word of the serpent, responded with faith and obedience toward the Devil, and partook of the Tree of the Knowledge of Good and Evil. 

Remember that--because you'll see the contrast again!

Throughout the book of Genesis you can see the connection between Word--Response--Table, but the first corporate worship service recorded in any detail in the scriptures is the assembly of Israel at Mt Sinai in Exodus 19-24. Exodus 19-23 recounts the establishment of the covenant between God and his people, and Exodus 24 gives the worship service where Israel ratified the covenant.  The basic pattern is very simple:

1.  Israel offered burnt offerings and peace offerings (Ex 24:4-6)

2.  Moses read the Book of the Covenant to the people (Ex 24:7a)

3.  The people responded with faith and obedience (Ex 24:7b-8)

4.  Israel (in this case through its representatives) partook of the peace offerings with God (Ex 24:9-11)

It would be useful to go into the details of the daily worship of the Old Testament (and I do so in a seminar on worship that the Rev. Larry Wilson and I have conducted), but for our purposes it will be sufficient to point out that every biblical worship service described in scripture follows this basic pattern (no other pattern is ever substituted for it).  The worship service that is presented in the greatest detail is the service at the dedication of the temple in 2 Chronicles 5-7. There is more detail in Solomon's service, but it follows the same pattern that Moses did:

1. Solomon assembles Israel for worship (2 Chron 5:2-5)

2. Sin is dealt with through burnt offerings (2 Chron 5:6)

3. Israel enters God's presence through the priests (2 Chron 5:7-10)

4. Psalm of praise (2 Chron 5:11-14)

5. Word of God proclaimed by Solomon (2 Chron 6:1-11)

6. Solomon's prayer of intercession (2 Chron 6:12-42)

7. Fire consumes the sacrifices/glory fills the temple (2 Chron 7:1-2)

8. Psalm of praise (2 Chron 7:3)

9. Israel partakes of the peace offerings (2 Chron 7:4-9)

10. Benediction (Israel departs in peace) (2 Chron 7:10)

So the Old Testament pattern of worship has a very clear theological shape: 1) worship is entrance into the presence of God, and you can only enter the presence of God if sin has been removed; 2) God then speaks to his people through his Word, reminding them of what he has done for their redemption, and calling upon them to live as his people; 3) God's people then respond to his word with faith and obedience, asking him to continue to do what he has promised; 4) worship concludes with the covenant meal, whereby the people of God partake of the benefits of the sacrifice and go forth in peace (for more detail on this, see the sermons on Exodus 24 and 2 Chronicles 5-7).

2. Worship in the New Testament

There has been considerable debate regarding the relative influence of the temple and the synagogue in New Testament worship. (For more detail on this, see my essay, "Which Regulative Principle? A Response to Steve Schlissel and Brian Schwertley," where I show that the synagogue was not properly considered worship by Jews until after AD 70.) A comparison between the two is useful:
 

Temple Worship (2 Chron 5-7)		Synagogue Worship
Assembling for Worship		Assembling for Worship
Burnt Offerings
Enter God's Presence
Psalm of Praise		Psalms
Word of God read and preached		Prayer of the Covenant Community
		Benediction (if a priest was present)
Prayer of the Covenant Community		Word of God read and preached
Fire consumes the sacrifices/glory fills the temple
Psalm of Praise		Psalms
Peace Offerings
Benediction		Closing Prayer

The synagogue was established during and after the Exile to teach the Israelites the Word of God. Since they had been exiled from the Land because of their disobedience and idolatry, they began meeting weekly to learn how to avoid making the same mistakes again. Synagogue "worship," therefore, was not opposed to temple worship, but was designed to prepare people for temple worship. Indeed, Jesus and the apostles regularly attended both the temple and the synagogue, but never would have considered the synagogue to be "worship." Recall what Jesus said to the woman at the well in John 4 when she asked whether she should worship at Mt. Gerizim or Jerusalem: "the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. You worship what you do not know; we worship what we know, for salvation is from the Jews.  But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth" (John 4:21-23). Jesus did not say, "well, you could worship at any synagogue you like!" He admitted that prior to his coming, there was only one place to worship truly--at Jerusalem--but that now things were going to change. 

But what did the apostolic worship look like? Did they see themselves as synagogues, or as the temple of God? The Church is seen as the true temple (1 Cor 3:16-17; 1 Peter 2:4). The Lord's Supper is described in the language of the Old Testament peace offerings (1 Cor 10:18; Heb 13:10). While the preaching style and the traditions of prayer from the synagogue seem to have influenced apostolic worship, they did not imitate the pattern of worship found in the synagogue. Instead, the indications are that the apostles followed the same pattern of worship that had been laid down by Moses and Solomon. At the very least it is plain that they described their worship in terms of the Word, fellowship, the breaking of bread, and prayers (Acts 2:42). But there is more evidence for the continued use of the Old Testament pattern: the whole book of Revelation is laid out in the pattern of an Old Testament worship service.

3. The Heavenly Worship as the Pattern for Our Worship: Worship in the Book of Revelation

In Revelation 1:10 we are told that John sees his vision on the Lord's Day, and in 1:12-13 we hear that John sees Christ among the Lampstands: in other words, Jesus is with his church. After the seven letters are sent to the seven churches, John is called to witness the heavenly worship.

1. Assembling for Worship (Rev. 4:1-11)--John is called to witness the worship of the heavenly hosts as they assemble to praise their God.  The echo of 2 Chronicles 5:2-5 is quite strong as the expanding circles of persons reaches from the king's closest advisors to the entire assembly of the people of God.

2. The Sin Offering (Rev. 5:1-7)--John weeps because no one is worthy to open the scroll. The scroll contains the purposes of God for history.  Sin seems to have caused history to come to a screeching halt. Redemptive history itself can only continue through the sacrifice. Only the Lamb of God who was slain is worthy to proclaim the purposes of God for his people. John is assured that Jesus has triumphed!

3. Enter God's Presence (Rev. 5:8)--Because Jesus has taken the scroll, his people may now come before God with hope.

4. Psalm of Praise (Rev. 5:9-14)--The people of God declare the praises of the Lamb for the great redemption which he has wrought.

   Now, the next four items,

5. The Word of God read and preached, 
6. The Prayer of the Covenant Community, 
7. Fire consuming the sacrifices/glory filling the temple, and 
8. The Psalm of Praise,

   repeat themselves five times. But, each pattern of "sevens" in the Book of Revelation follows this same order.

   Rev. 6:1-8:5--The Seven Seals proclaim the Word of God

   7:9-8:4 reports the praises and prayers of the saints
   8:5 reports the fire from heaven in reply

   Rev. 8:6-11:19--The Seven Trumpets proclaim the Word of God

   11:15-18 reports the prayers of the saints
   11:19--says that the temple of God was opened in heaven, bringing lightning and thunder upon the earth

   Rev. 12:1-15:8--The Seven Signs proclaim the Word of God

   15:2-4 reports the song of Moses--the prayer of the saints
   15:5-8 reports that the glory of the Lord so filled the heavenly temple that no one was able to enter the temple until the plagues were done

   Rev. 16:1-21--The Seven Bowls proclaim the Word of God

   16:17-18--fire comes from heaven. The silence of the people of God here is striking--but understandable since no one can enter the heavenly temple right now (remember 15:8). God's wrath is so fierce that even the islands and mountains flee at the fierceness of his wrath! (15:19-20) These are the plagues of Egypt, but much worse!

   Rev. 17:1-19:5--The Fall of Babylon proclaims the Word of God

   19:1-5 reports the praises of the saints for such a great salvation

9. The Peace Offering--Rev. 19:6-10 and 17-21 record the two invitations to the two Suppers--the Wedding Supper of the Lamb (for the saints) and the "great supper of God" (for the vultures). One is a supper of blessing; the other is a supper of cursing. (Recall the two patterns of worship in the garden of Eden--true worship and idolatry--here we see the conclusion of the matter.)
10. Benediction--Rev. 20 offers the curse upon the devil and those who follow him, while Rev. 21-22 offers the blessing upon Christ's people.

Notice the parts of heavenly worship: John enters worship only because of what Jesus has done (Ch 1-3), the sacrifice is the sacrifice of Jesus Christ on the cross (Ch 4-5), the sermon is what God accomplishes in redemptive history in between Jesus' first coming and his second coming. (Chs 6-19), the prayers are the prayers of the saints throughout history (Ch 6-19), the covenant meal occurs when Christ returns (Ch 19), the benediction is the blessedness of eternal life in Christ (Ch 21-22).

In other words, the book of Revelation portrays us as living in the midst of the heavenly worship. The heavenly worship service began when Jesus (the great High Priest) entered the Holy of Holies, and will not end until the final Judgment, when we will enter the blessedness of eternal life in Christ. This is why Jesus said at the Last Supper: "This is my blood of the covenant, which is shed for many. Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God" (Mark 14:24-26). Jesus will not drink the cup again until the Wedding Supper of the Lamb because that is the conclusion of the heavenly worship.

Therefore, our worship each Lord's Day partakes of this heavenly worship.  Our worship is a reminder that we share in the eschatological worship.  In our worship, we are reminded of the sacrifice of Jesus Christ, because we cannot enter worship except through His blood. But in our worship we truly enter the heavenly Holy of Holies because we come in His name (and how could anyone refrain from bursting forth into songs of praise for this!!!).

In our worship we hear the Word of God read and preached. We are reminded of how God has been faithful to his promises throughout redemptive history, and we are called to persevere in faith to the end because God has promised that he will bring this work to completion in the Day of Christ.

In our worship our prayers ascend to the heavenly throne as we ask God to continue to be faithful to his promises. We bring our praises and intercessions before God because he receives them as sweet incense before his throne. And, indeed, he answers them by sending fire on the earth (recall Rev. 8:5). The fire of his Spirit brings blessing to his people and judgment to his enemies through the prayers of the saints.

In our worship we partake of the sacrifice of Jesus Christ through the Lord's Supper. In it we remember our Lord's death until he comes.  Hence there are two parts: we remember what he has done on the cross, and we anticipate the Wedding Supper of the Lamb. We partake of his death on the cross, and we partake of his resurrection life.

In our worship, finally, we receive God's blessing. When the benediction is spoken we are to remember that God has promised to grant his blessing of eternal life in Christ. The blessing that you hear from the minister is nothing less than God's blessing of eternal life.

We then may go back into the world for the next week remembering that even as we live in the midst of this crooked and perverse generation, we are also partakers of the heavenly worship whose true home is found before the throne of God. This is why Paul can say: "Therefore, whether you eat or drink, or whatever you do, do all to the glory of God" (1 Cor. 10:31). All of life is an act of worship because all of history participates in the heavenly worship. And as Revelation reminds us, it either leads to blessing and joy or to cursing and destruction. It is either the worship of the Lamb or the worship of the beast. "Amen.  Even so, come, Lord Jesus!" (Rev. 22:20) 

4. The Deformation of Worship

I did not invent this pattern of worship. You can actually find the same basic pattern reflected in almost every liturgy of the Christian church from the second century through the seventeenth century. The only reformer who rejected it was Zwingli--but no one followed him.  All of the Reformed and Lutheran churches utilized this basic pattern (see tables below).

But it is not clear that the church always understood the theological rationale behind the pattern. And by the seventeenth century, some English Puritans, especially those who had been influenced by the growing rabbinic studies, began to argue that the traditional pattern of worship was too influenced by the temple, and began to argue that we should follow the synagogue pattern. They were afraid of the tendency toward "priestcraft" that came from using Old Testament forms of worship, and began to argue that the New Testament alone should provide the model for worship. The first alteration was the elimination of weekly communion.  Only a few Reformed churches had been able to reinstate weekly communion during the 16th century, and the result was a truncated worship service.  Without weekly communion, the service was out of balance, and the sermon became the only center of worship. Perhaps, then, it was only natural for the sermon to come at the end of the service. But further, with no participation in the covenant meal, the Word of God was divorced from the participation in the sacrifice, and so the understanding that worship begins with the sacrifice was also lost. The confession of sin and declaration of pardon gradually dropped out of the service as well, resulting in the now-familiar evangelical liturgy: sing-a-little, pray-a-little, here comes the preacher!

Disclaimer: The table below has been abstracted from a seminar conducted by Rev Wallace in which he gives much more detailed

explanation of the fourfold biblical pattern of worship:

Entrance by means of Sacrifice

Proclamation of Word

Response of Covenant Community

Partaking of Covenant Meal

The Pattern of Worship from Moses to the New Creation
Moses (Ex 24)	Solomon (2 Chr 5-7)	Synagogue (no biblical examples)*	The Heavenly Worship (Rev)
Call to Worship			Call to Worship
	Assembling for Worship	Shema/Call to Worship	Assembling for Worship
Burnt Offerings and Peace Offerings	Burnt Offerings		Sin Offering of the Lamb
	Entering God's Presence		Entering God's Presence
	Psalm of Praise	Psalms	Songs of Praise
Word of God proclaimed	Word of God proclaimed	Prayer of the Covenant Community	Word of God proclaimed
	Prayer of Intercession	Benediction (if a priest was present)	Prayer of Intercession
	Fire consumes the sacrifices, glory fills the temple	Word of God read and proclaimed	Fire from heaven, glory fills the temple
Response: profession of faith and obedience	Psalm of Praise	Psalms of Praise	Songs of Praise
Covenant Meal	Peace Offerings		Wedding Supper of the Lamb
	(Benediction)	Closing Prayer	Benediction
*The synagogue service dates from 200 years after AD 70 and therefore does not reflect the practice of the synagogue in Jesus' day. Prior to AD 70 the synagogue was considered a school and was never described as worship.

Early Church Liturgies*
Justin Martyr (2d Century)	Rome (5th Century)	Augustine (5th Century)	Constantinople (5th Century)
Gathering	Psalm (sung by choir during the entrance of the clergy)	Salutation (pax vobiscum)	Little Entrance
			Litany
	Prayer/collect		"Holy, Holy, Holy"
OT Reading	OT Reading	OT Reading	Antiphon
	Epistle Reading	Epistle Reading	Epistle Reading
	Psalms (interspersed)	Psalm	Alleluia and two prayers
NT Reading	Gospel Reading	Gospel Reading	Gospel Reading
Sermon		Sermon
Dismissal of Catechumens	Dismissal of Catechumens	Dismissal of Catechumens	Dismissal of Catechumens
Intercessory Prayers		Prayers of the Faithful	Prayers of the Faithful
Kiss of Peace
Presentation of bread and wine	Offerings of bread and wine (choir sings another psalm)	Offering of bread and wine (with psalm)	Great Entrance with elements
			Five Prayers
			Nicene Creed
	Collect for mysteries	Prayer over the gifts	Kiss of Peace
	Preface		Two offertory prayers and two prayers of the veil
	Choral song of praise
Great Thanksgiving	Canon	Eucharistic Prayer	The Anaphora of James
	Lord's Prayer	Lord's Prayer	Prayer and the Lord's Prayer
		Kiss of Peace	Prayer of Inclination
		Blessing	Prayer of Elevation
Distribution of bread and wine--by the deacons	Communion (psalm sung by choir)	Communion with psalmody	Communion
Extended distribution to the absent			Two prayers behind the (reading desk)
Giving of tithes and offerings	Prayer of thanksgiving	Prayer of thanksgiving	Prayer of Thanksgiving
	Dismissal	Dismissal	Dismissal
*Patristic worship divided the service into two parts: the Service of the Word and the Service of the Table, connected by the prayers of the faithful. The idea of entering worship on the basis of sacrifice was included more in the Eucharistic service. The reader will note that by the fifth century the sermon is dropping out of some services.

Reformation Liturgies
Ulrich Zwingli (1524)*	Martin Luther (1526)	Martin Bucer (1537)	John Calvin (1542)
Lord's Prayer	Hymn or Psalm		Psalm 124:8
Ave Maria	Kyrie ("Lord Have Mercy")	Confession of Sins	Confession of Sin
Sermon		Words of Pardon	Word of Pardon
Remembrance of those who died the past week		Absolution	Absolution
Lord's Prayer		Psalm or Hymn	Ten Commandments (sung)
Ave Maria	Prayer (collect)	Prayer for Illumination	Prayer for Illumination
Creed	Epistle (sung)	Gospel	Scripture Reading
Ten Commandments	Hymn
Confession and Pardon	Gospel (sung)
Lord's Supper (quarterly)	Creed
Prayer of preparation (collect)	Sermon	Sermon	Sermon
Epistle		Collection of alms	Collection of Alms
Gloria Patri (read)		Creed
Gospel		Prayer of Intercession and Consecration	Prayer of Intercession
Creed			Lord's Prayer
Exhortation		Lord's Prayer	Creed (sung)
Lord's Prayer	Lord's Supper (weekly)	Lord's Supper (weekly)	Lord's Supper (quarterly)
Communion Prayer	Admonition	Exhortation	Words of Institution
Words of Institution	Words of Institution (sung)	Words of Institution	Exhortation
Bread and Cup (John 13 read)			Prayer of Consecration
Psalm 113 (read)		Fraction	Fraction
Prayer of Thanksgiving	Bread	Bread	Bread
Dismissal	Sanctus ("Holy Holy Holy")
	Cup	Cup	Cup
	Agnus Dei ("Lamb of God")	Psalm or Hymn	Psalm
	Hus's Hymn
	Prayer of Thanksgiving	Prayer of Thanksgiving	Prayer of Thanksgiving
	Aaronic Benediction	Aaronic Benediction	Aaronic Benediction
*Zwingli followed the medieval preaching service instead of the biblical/patristic pattern. The other Reformers rejected his approach.

Post-Reformation Liturgies*
Westminster Divines (1648)		19th Century Presbyterian	19th Century Evangelical
Call to Worship
Prayer for God's presence and pardon		Invocation
		Psalm or Hymn	Singing several songs and hymns
Scripture Reading and Exposition		Scripture Reading	(Testimonies)
Psalm (sung)		Congregational Prayer
Prayer of Confession and Illumination (Scots)	Congregational Prayer (English)	Psalm or Hymn	Congregational Prayer
		Announcements	Announcements
Scripture Reading			Scripture Reading
Sermon		Sermon	Sermon
Prayer of Thanksgiving and Application (Intercessions--Scots) with Lord's Prayer		Prayer of Thanksgiving and Application	(Prayer of Application)
		Psalm or Hymn with Doxology	Songs
Lord's Supper (monthly or quarterly)		Lord's Supper (monthly or quarterly)	Lord's Supper (monthly or quarterly)
Exhortation		Exhortation	Exhortation
Words of Institution		Words of Institution
Prayer for the Sanctification and Blessing of the Elements		Prayer
Communion		Communion	Communion
Exhortation
Prayer of Thanksgiving		Prayer of Thanksgiving	Prayer
Psalm (sung)
Benediction		Benediction	(Benediction)
*The Westminster Directory for Public Worship begins to move toward a synagogue view of worship due to the revival of rabbinic studies in the seventeenth century. From the seventeenth century to the present we have seen a progressive loss of the classic theology of worship, which is also reflected in the tendency to debate music rather than the theology of worship itself ever since the controversy over Isaac Watts's paraphrases around 1700. Copyright © 2003 Peter J. Wallace

[OrthodoxPresbyterian]

Calvinist Churches are often faulted for being nothing more than "Four White Walls and a Sermon". There's little we can answer against that criticism, it's basically correct.

When my elder brother (now Orthodox) was married in a massive and beautiful French Catholic Cathedral built from foundation to pinnacle in black volcanic rock, the Bible stories I read as a child illustrated in brilliant Icons upon every stained-glass window, I knew then a taste of the amazement which the Emissaries of Vladimir brought back to Russia:

• To the Muslims, who prohibited all alcohol, the Emissaries responded:
  "Drinking is the joy of the Russians. We cannot exist without that pleasure."

• To the Roman Catholics, who kept long Fasts and enforced many regulations upon Marriage, the Emissaries responded:
  "Depart hence; our fathers accepted no such principle."

• To the Jews, who enforced both Fasts and Circumcision, the Emissaries responded:
  "How can you hope to teach others, whilst you yourselves are cast out and scattered abroad by the hand of God? If God loved you and your faith, you would not be thus dispersed in foreign lands."

• But when they ventured to Constantinople, and beheld the Byzantine worship in the Hagia Sophia, the Emissaries of Russia reported back to Vladimir:
  "We knew not whether we were on heaven or on earth. For on earth there is no such splendor of beauty, and we are at a loss as to how to describe it. We only know that God dwells there among men."

And against that, we Calvinists offer... um... "Four White Walls and a Sermon".
Yeah, that's pretty much how I felt.

AND YET... Calvinist worship may not boast the finest architecture, the prettiest ornamentation, or the eldest tradition; but we can boast in one thing, and that is this: we can boast in Christ.

As Rev. Wallace has amply demonstrated above, from Genesis to Revelation, the Reformed Church of Jesus Christ has developed the most deliberately and conscientiously Biblical Liturgy in the entire geographical breadth and historical depth of all Christendom. "Four White Walls and a Sermon" is merely a question of Style; when it comes to the Form and Substance of Liturgy, Calvinists need not take a back seat to anyone.

Presbyterian Calvinism represents the most ancient form of Christian Ecclesiology, the most advanced form of Christian Theology, and the most Biblical form of Christian Liturgy.... and, by God's grace, we will win the Church, and win the World.

"The Charismatics do the mission work. The Dispensationalists teach the wrong things. And then the Reformed Faith inherits the fruit of their labors as they eventually become disgusted with those shallow ways of thinking and then they get ready to be built up.... Are you wise? Have you submitted to the Son? To those who have I say, We are not simply awaiting Christ’s judgment. We are beholding it now. And where His judgment falls, there you will also find His salvation. Beloved, our victory is nearer than we first believed. Stand and see the salvation of the Lord. All we need to do is to be faithful. Be faithful to the One who even now rules this nation, who rules this world. Let us pray." -- Reverend Steve Schlissel, Messiah's Congregation, NYC

Best, OP

[OrthodoxPresbyterian]

I've been thinking about posting this Article on Calvinist Liturgy for a long time; I finally got around to it.

I went away for a year, so I don't even know who's still left on the GRPL list after the "mass purges"; if y'all enjoy the Article, please feel free to "ping" it to anyone who's left.

Best, OP

[HarleyD]

An incredibly interesting article OP.

Yes, there are not many of us Reformers left these days and you were sorely missed. However, God word will not come back void and 10 Reformers will put to flight 10,000 Arminians. The field is ripe. Pray for harvesters.

[rwfromkansas]

I will submit one major problem with Protestant worship is the fear of weekly Communion.

I used to have it myself, but I now believe it is essential.

My Reformed Presbyterian pastor is really pushing for weekly Communion, and so far has got us up to about once a month from something on the order of 4 times a year. But, some people are still scared they will get bored of Communion if it happens all the time.

Well, you know what, it is meant to be done every week.

I am pleased with the transformation in my church's worship over the past couple years.

It used to be a typical sing, read scripture, sing, sermon, offerings, sing, pray, close service.

Now, this is how it goes:

1) Coming before God with praise
2) Confessing sin
3) assurance of pardon
4) praise
4) reading of the law (sometimes NT, not just the Ten Commandments only)
5) Scripture reading
6) Sermon
7) Communion when we have it
8) Tithes/offerings
9) praise
10) Apostle's Creed
11) Benediction
12) closing praise

[wmfights]

What is the GRPL?

[OrthodoxPresbyterian]

Note: I guess I should specify that I personally consider John Calvin's Liturgy of 1542 to be, in Form and Substance, the most intensively Biblical in the history of the New Testament Church.

The 19th-Century Presbyterian Liturgy is, IMHO, but a poor truncation of John Calvin's robust original, exceeding it only in the more-regular adminstration of the Lord's Supper. (It was, of course, John Calvin's desire that the Sacrament be administered weekly; unfortunately, in this aspect he was over-ruled by the Geneva Town Council).

[OrthodoxPresbyterian]

I will submit one major problem with Protestant worship is the fear of weekly Communion. I used to have it myself, but I now believe it is essential. My Reformed Presbyterian pastor is really pushing for weekly Communion, and so far has got us up to about once a month from something on the order of 4 times a year.... Well, you know what, it is meant to be done every week.

See my #6... John Calvin, who wrote the Genevan Liturgy, intended that the Sacrament be administered weekly.

Unfortunately, he was over-ruled on this aspect by the Geneva Town Council, Anti-Predestinarians and Libertines and the whole lot of them. They mandated a Quarterly Observance instead.

Frickin' politicians. (sigh)

[OrthodoxPresbyterian]

What is the GRPL?

Great Reformed Ping List.

A "ping list" for Calvinist Presbyterians, Old School Baptists, and the occasional Reformed Episcopalian and Missouri-Synod Lutheran. Basically, anyone who held to the core doctrines of the Reformation (Scripture alone, Faith alone, and Absolute Predestination being the three main theological distinctives of the Protestant Reformation... [there are actually five "Solas" of the Protestant Reformation; but the Eastern Orthodox, at least, don't really object to our doctrines of "Solus Christus" or "Soli Deo Gloria", so we tend to focus on our most distinctively Protestant traits ]).

A while back, a bunch of the GRPL were banned for various reasons, and I took a year off from Free Republic.

[alamo boy]

thank you, Mr. OP, for the explanation I was wondering what a grpl was. I thought it was spelled wrong. shows how little I know.

this is an interesting thread. I believe God enjoys a variety of our worship as long as we are well intended.

[wmfights]

Thanks for the reply. I actually fit two of your categories. I was raised an Episcopalian and converted to Baptist when I was Saved.

The predestination though is something I'm looking at now in my Bible reading. I'm more in the "Five Solas" camp.

[Calm_Cool_and_Elected]

Pinging myself for later read.

[Alex Murphy]

In other words, the book of Revelation portrays us as living in the midst of the heavenly worship.

Indeed it does! Thanks much for posting this excellent article, OP, and glad to know that you're doing well since your move. Don't be a stranger!

[A.J.Armitage]

Thank you. Interesting post.

[Dr. Eckleburg]

Thanks for posting this excellent article, OP.

There are currently 73 names on the GRPL and many threads are still posted to and by them. The list is found on Nobdysfool's homepage.

[Gamecock]

***4) reading of the law***

IMHO, churches like Osteen's do a very nice job of reading the law.

The problem is, they package it as good advice: instead of Love the Lord your God with all your heart mind and spirit and love your neighbor as yourself you hear "Be nice to your wife." And each week the attendees reply "All this we will do." Every week one more piece of the law is added disguised as "advice." Eventually the law crushes them because they hear the law and because Christ is not preached they crumble under the weight of the law.

Ironically, the Osteen/Warren/Myer/Schuller preachers of the world think they are lifting people up. Instead they are condemning them just like the stereotypical fire and brimstone preacher they ridicule.

[fzx12345]

I don't see the logic of those people who restrict communion to a few times a year, saying it is more "special" and "meaningful".

Under such thinking, then the people who get the most out of church-going are those who attend on Christmas and Easter only.

[fzx12345]

This is a great article; one of the best I have read on FR.

[suzyjaruki]

Dr. E,
Thank you for remembering the silent majority. ;)

OP,
What a beautiful explanation of the purpose of the liturgy! Thank you for the post. I think that liturgical congregations should teach the purpose of the liturgy along with the teaching of the catechism, so that members can appreciate what they are doing in worship and why.

I do not understand why congregations would choose to not have communion every Sunday in a Reformed church. Sundays are a celebration, why would supping together not be included?

[Dr. Eckleburg]

Hi, Suzy! You've been missed. Hope you're well and enjoying the springtime. 8~)