# Special Days (WCF)



## Romans922 (Dec 8, 2006)

Does the WCF teach anything about not observing special days like Christmas, except the Sabbath?


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## ADKing (Dec 8, 2006)

Romans922 said:


> Does the WCF teach anything about not observing special days like Christmas, except the Sabbath?



The Westminster Directory for Public Worship says the following

_Touching Days and Places for Publick Worship.

THERE is no day commanded in scripture to be kept holy under the gospel but the Lord's day, which is the Christian Sabbath. 

Festival days, vulgarly called Holy-days, having no warrant in the word of God, are not to be continued._


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## Me Died Blue (Dec 9, 2006)

ADKing said:


> The Westminster Directory for Public Worship says the following
> 
> _Touching Days and Places for Publick Worship.
> 
> ...



How would you say that section of the DPW relates to the section of WCF.21.5 that speaks of "religious oaths, vows, solemn fastings, and thanksgivings upon special occasions, which are, in their several times and seasons, to be used in an holy and religious manner"?


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## ADKing (Dec 9, 2006)

Me Died Blue said:


> How would you say that section of the DPW relates to the section of WCF.21.5 that speaks of "religious oaths, vows, solemn fastings, and thanksgivings upon special occasions, which are, in their several times and seasons, to be used in an holy and religious manner"?



The DPW makes a distinction between "solemn thanksgivings and fastings." It has a section on each (posted below) and then in addition a prohibition against holy days. Thanksgivings were *not* considered to be annual rememberances of redemptive historical events, but rather a thanksgiving for some special providence in the life of a kirk or nation. 

_Concerning Publick Solemn Fasting.

WHEN some great and notable judgments are either inflicted upon a people, or apparently imminent, or by some extraordinary provocations notoriously deserved; as also when some special blessing is to be sought and obtained, publick solemn fasting (which is to continue the whole day) is a duty that God expecteth from that nation or people. 

A religious fast requires total abstinence, not only from all food, (unless bodily weakness do manifestly disable from holding out till the fast be ended, in which case somewhat may be taken, yet very sparingly, to support nature, when ready to faint,) but also from all worldly labour, discourses, and thoughts, and from all bodily delights, and such like, (although at other times lawful,) rich apparel, ornaments, and such like, during the fast; and much more from whatever is in the nature or use scandalous and offensive, as gaudish attire, lascivious habits and gestures, and other vanities of either sex; which .i.we; recommend to all ministers, in their places, diligently and zealously to reprove, as at other times, so especially at a fast, without respect of persons, as there shall be occasion. 

Before the publick meeting, each family and person apart are privately to use all religious care to prepare their hearts to such a solemn work, and to be early at the congregation. 

So large a portion of the day as conveniently may be, is to be spent in publick reading and preaching of the word, with singing of psalms, fit to quicken affections suitable to such a duty: but especially in prayer, to this or the like effect: 

"Giving glory to the great Majesty of God, the Creator, Preserver, and supreme Ruler of all the world, the better to affect us thereby with an holy reverence and awe of him; acknowledging his manifold, great, and tender mercies, especially to the church and nation, the more effectually to soften and abase our hearts before him; humbly confessing of sins of all sorts, with their several aggravations; justifying God's righteous judgments, as being far less than our sins do deserve; yet humbly and earnestly imploring his mercy and grace for ourselves, the church and nation, for our king, and all in authority, and for all others for whom we are bound to pray, (according as the present exigent requireth,) with more special importunity and enlargement than at other times; applying by faith the promises and goodness of God for pardon, help, and deliverance from the evils felt, feared, or deserved; and for obtaining the blessings which we need and expect; together with a giving up of ourselves wholly and for ever unto the Lord." 

In all these, the ministers, who are the mouths of the people unto God, ought so to speak from their hearts, upon serious and thorough premeditation of them, that both themselves and their people may be much affected, and even melted thereby, especially with sorrow for their sins; that it may be indeed a day of deep humiliation and afflicting of the soul. 

Special choice is to be made of such scriptures to be read, and of such tests for preaching, as may best work the hearts of the hearers to the special business of the day, and most dispose them to humiliation and repentance: insisting most on those particulars which each minister's observation and experience tells him are most conducing to the edification and reformation of that congregation to which he preacheth. 

Before the close of the publick duties, the minister is, in his own and the people's name, to engage his and their hearts to be the Lord's, with professed purpose and resolution to reform whatever is amiss among them, and more particularly such sins as they have been more remarkably guilty of; and to draw near unto God, and to walk more closely and faithfully with him in new obedience, than ever before. 

He is also to admonish the people, with all importunity, that the work of that day doth not end with the publick duties of it, but that they are so to improve the remainder of the day, and of their whole life, in reinforcing upon themselves and their families in private all those godly affections and resolutions which they professed in publick, as that they may be settled in their hearts for ever, and themselves may more sensibly find that God hath smelt a sweet savour in Christ from their performances, and is pacified towards them, by answers of grace, in pardoning of sin, in removing of judgments, in averting or preventing of plagues, and in conferring of blessings, suitable to the conditions and prayers of his people, by Jesus Christ. 

Besides solemn and general fasts enjoined by authority, we judge that, at other times, congregations may keep days of fasting, as divine providence shall administer unto them special occasion; and also that families may do the same, so it be not on days wherein the congregation to which they do belong is to meet for fasting, or other publick duties of worship. 

Concerning the Observation of Days of Publick Thanksgiving.

WHEN any such day is to be kept, let notice be given of it, and of the occasion thereof, some convenient time before, that the people may the better prepare themselves thereunto. 

The day being come, and the congregation (after private preparations) being assembled, the minister is to begin with a word of exhortation, to stir up the people to the duty for which they are met, and with a short prayer for God's assistance and blessing, (as at other conventions for publick worship,) according to the particular occasion of their meeting. 

Let him then make some pithy narration of the deliverance obtained, or mercy received, or of whatever hath occasioned that assembling of the congregation, that all may better understand it, or be minded of it, and more affected with it. 

And, because singing of psalms is of all other the most proper ordinance for expressing of joy and thanksgiving, let some pertinent psalm or psalms be sung for that purpose, before or after the reading of some portion of the word suitable to the present business. 

Then let the minister, who is to preach, proceed to further exhortation and prayer before his sermon, with special reference to the present work: after which, let him preach upon some text of Scripture pertinent to the occasion. 

The sermon ended, let him not only pray, as at other times after preaching is directed, with remembrance of the necessities of the Church, King, and State, (if before the sermon they were omitted,) but enlarge himself in due and solemn thanksgiving for former mercies and deliverances; but more especially for that which at the present calls them together to give thanks: with humble petition for the continuance and renewing of God's wonted mercies, as need shall be, and for sanctifying grace to make a right use thereof. And so, having sung another psalm, suitable to the mercy, let him dismiss the congregation with a blessing, that they may have some convenient time for their repast and refreshing. 

But the minister (before their dismission) is solemnly to admonish them to beware of all excess and riot, tending to gluttony or drunkenness, and much more of these sins themselves, in their eating and refreshing; and to take care that their mirth and rejoicing be not carnal, but spiritual, which may make God's praise to be glorious, and themselves humble and sober; and that both their feeding and rejoicing may render them more cheerful and enlarged, further to celebrate his praises in the midst of the congregation, when they return unto it in the remaining part of that day. 

When the congregation shall be again assembled, the like course in praying, reading, preaching, singing of psalms, and offering up of more praise and thanksgiving, that is before directed for the morning, is to be renewed and continued, so far as the time will give leave. 

At one or both of the publick meetings that day, a collection is to be made for the poor, (and in the like manner upon the day of publick humiliation,) that their loins may bless us, and rejoice the more with us. And the people are to be exhorted, at the end of the latter meeting, to spend the residue of that day in holy duties, and testifications of Christian love and charity one towards another, and of rejoicing more and more in the Lord; as becometh those who make the joy of the Lord their strength. 

_


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## NaphtaliPress (Dec 9, 2006)

fpcr.org is down so I'm pasting a section from my americanxmas article below that I trust will be helpful or at least informative.
Extract from: _The Religious Observance of Christmas and ‘Holy Days’ in American Presbyterianism_ by Chris Coldwell © 1999 First Presbyterian Church of Rowlett (From _The Blue Banner,_ v. 8 #9-10, September/October 1999). Link which may be active later today (not sure why it is down).

*Recurring Fast Days and Days of Thanksgiving*

One of the many textual errors that had crept into this portion of the Confession over time was a comma misplacement, which made the text to read, “vows, solemn fastings, and thanksgivings upon special occasions…”. Dr. Carruthers comments, “Its omission makes the words ‘upon special occasions’ refer only to the thanksgivings. It must be remembered that the divines used the word ‘occasion’ in its stricter sense, that of ‘suitable opportunity,’ or as Dillingham translates it, _pro varietate eventuum_. The next clause” [times and seasons] “deals with ‘occasions’ in the looser modern sense.” This phrase — “times and seasons” — applies to all four of the extraordinary parts of religious worship: vows, oaths, fastings, and thanksgivings.

Though the Divines refer to Esther 9:22 as a proof text for times of thanksgiving, [27]  the words of WCF 21:5 do not address annually recurring thanksgiving times or days. To such a suggestion that it does, it first must be objected that the Divines do not reference the broader context of the proof text, which would have only required adding the immediately preceding verse or two. Since they do not, it seems clear the Assembly was simply adducing an example of a time of thanksgiving, and not addressing the subject of annual recurrence of such observances. It should also be remembered that the Scripture proofs are not provided to add propositions to the Confession, but are there to support the actual statements and propositions given. This role is additionally supported by the fact that the references were only added at the insistence of the House of Commons — it was not the original design of the Divines to ‘proof text’ the propositions of the Westminster Standards. [28] 

As to the actual text of WCF 21:5, it must be objected that requiring the words “times and season” to mean recurring observances necessitates applying this to all four extraordinary acts of worship. This is highly unlikely given the reformed understanding of these ordinances. Let the following suffice to explain the difficulty of insisting on this reading:Since oaths and vows are voluntary in nature, they are truly occasional and cannot be imposed in an arbitrary manner…. The age of the Spirit is not to be one of perpetual fasting. But as those possessing the first fruits of the Spirit, yet, groaning in anticipation of our complete redemption (Rom. 8:23), it is surely appropriate that we fast on occasion as we long for the return of our divine Bridegroom. [29] 

In Roman Catholicism (and following the lead of the roman church are many Protestant Churches today) certain days and seasons are designated for fasting. This is contrary to Scripture which teaches that fasting is not acceptable unto God when it arises out of such mechanical regulation (see Mark 2:18-20, Matt. 6:16-18). … Observe once more the admirable consistency of the Confession. Fasting is an element of true worship only if it remains spontaneous or occasional, rather than being made a fixed part of the worship of God. [30] 

However, when the Confession speaks of ‘thanksgivings upon special occasions’ it has in view more specific acts of thanksgiving for particular acts of providence and grace. An example would be annual harvest thanksgivings. Less regular and more truly occasional would be times of thanksgiving for national deliverance in times of war or other emergencies. … In any case, the principle of thanksgiving is clearly taught and this suggests the appropriateness of specific acts of thanksgiving, provided these occasions be truly occasional and do not become part of a religious calendar imposed on the church with binding authority. [31] ​Even without these difficulties, there is no compelling reason to understand this phrase to mean anything beyond what Carruthers indicates. When we speak of a season of prayer, communion season, or time of fasting, there is no necessity to understand that an annually recurring observance is implied. That is not to say that they cannot be providentially recurring, as thanksgiving for a good harvest would certainly be appropriate and such obviously would occur at about the same time in the seasons of harvest each year. Of course the next year there may be cause for fasting rather than thanksgiving, which belies the idea that any recurring observance can be imposed, as it must remain open to the changing providences of God in the lives of individuals, families or larger societies. [32]  Nor is it being said that recurrence if voluntary is not in and of itself unlawful, only that the Divines do not address the topic. In our liberty we may do much to put the remembering of the events and workings of God in our lives to good use. Samuel Miller remarks upon a good example of this in the life of John Rodgers.  [33] Besides other seasons, both of ordinary and special devotion, he [Rodgers] seldom failed to observe the anniversaries of his _Birth_, of his _Licensure_, and of his _Ordination_, as days of solemn humiliation, fasting, and prayer. And on these occasions he was accustomed to commit to writing reflections and prayers, which were found among his papers after his decease, and which indicate piety of a very fervent and elevated character.​However, while not strictly unlawful, beyond personal observance, binding similar recurring devotions upon others in a family, church or nation, would seem to endanger Christian liberty, or at the very least engender formality in religious duties. Samuel Miller points out this concern regarding fast and thanksgiving days:  [34] But we are persuaded, that even in the keeping of these days, when they are made stated observances, recurring, of course, at particular times, whatever the aspect of Providence may be, is calculated to promote formality and superstition, rather than the edification of the body of Christ.​
*Fast and Thanksgiving Days Versus ‘Holy Days’*

The fact that recurrence is not even being addressed by the Westminster Divines, dispels any idea that the confession itself may allow for recurring ‘holy days.’ [35]  However, more serious to such a contention is the historic use and understanding of words. “Solemn fastings, and thanksgivings” have a definite meaning as used in WCF 21:5 and in the Directory. [36]  These times should not be confused with the ‘holy days’ condemned in the Directory’s Appendix. [37]  Setting aside days to remember specific acts of redemption is not the same thing as separating “a day or days for publick fasting or thanksgiving, as the several eminent and extraordinary dispensations of God’s providence shall administer cause and opportunity to his people.”  [38]  As the Southern Presbyterian, William S. Plumer makes clear:  [39] Even days of fasting or thanksgiving are not holy days; but they are a part of secular time voluntarily devoted to God's service. And if we are to perform these things at all, we must take some time for them. Yet none but God can sanctify a day so as to make it holy. The attempt to do this was one of the sins of Jeroboam, 1 Kings 12:33.​The differences between these lawfully appointed times and ‘holy days’ are clear. The former are prescribed acts of worship, clearly warranted in the Scriptures. ‘Holy days’ have no such prescription — there is no Scriptural command, approved example, or good and necessary inference, which warrants tying specific acts of redemption to ‘holy’ days of our own choosing. (See the appendix “Gillespie on Worship” for more background on the general rule governing worship).  [40] God has given his church a general precept for extraordinary fasts (Joel 1:14; 2:15), as likewise for extraordinary festivities to praise God, and to give him thanks in the public assembly of his people, upon the occasional motive of some great benefit which, by the means of our fasting and praying, we have obtained (Zech. 8:19 with 7:3). If it is said that there is a general command for set festivities, because there is a command for preaching and hearing the word, and for praising God for his benefits; and there is no precept for particular fasts more than for particular festivities, I answer: Albeit there is a command for preaching and hearing the word, and for praising God for his benefits, yet is there no command (no, not in the most general generality) for annexing these exercises of religion to set anniversary days more than to other days; whereas it is plain that there is a general command for fasting and humiliation at some times more than at other times.​While there is a general warrant for fast or thanksgiving days, since the circumstances, causes, etc. are infinite, there is no such general warrant for anniversary ‘holy days’ to remember specific acts of redemption, a list of which by its nature would not be endless. If it had been God’s desire these could easily have been enumerated in Scripture. [41] And as for particularities, all the particular causes, occasions, and times of fasting could not be determined in Scripture, because they are infinite, as Camero says. But all the particular causes of set festivities, and the number of the same, might have been easily determined in Scripture, since they are not, nor may not be infinite; for the Bishop himself acknowledges that to appoint a festival day for every week cannot stand with charity, the inseparable companion of piety. And albeit so many were allowable, yet who sees not how easily the Scripture might have comprehended them, because they are set, constant, and anniversary times, observed for permanent and continuing causes, and not moveable or mutable, as fasts which are appointed for occurring causes, and therefore may be infinite.​Fast and thanksgiving days have a necessary use, whereas ‘holy days’ are not necessary at all. As George Gillespie writes, “The celebration of set anniversary days is no necessary mean for conserving the commemoration of the benefits of redemption, because we have occasion, not only every Sabbath day, but every other day, to call to mind these benefits, either in hearing, or reading, or meditating upon God's word.” [42] 

Presbyterians carried this position against ‘holy days’ over to the colonies and it continued within American Presbyterianism, until a practical decline began in the late 19th century. Explicit denominational approval came in the mainline churches within the first half of the 20th century.
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[27]  The divines also refer to Psalm 107 throughout, which says nothing to the subject of recurrence. As for Esther 9, see the appendix at the end of this article containing an extract from Thomas M’Crie’s _Lectures on the Book of Esther_.

 [28]  Shaw, 1.361-364. Minutes, 295. Hetherington, 346. Especially see, Alexander F. Mitchel, _The Westminster Assembly its History and Standards_ (Philadelphia: Presbyterian Board of Publication and Sabbath-School Work, 1897) 377-378.

 [29]  J. Cameron Fraser, “Occasional Elements of Worship” _Worship in the Presence of God_, eds. Frank J. Smith and David C. Lachman (Greenville, SC: Greenville Presbyterian Theological Seminary Press, 1992) 263, 267.

 [30]  G. I. Williamson, _The Westminster Confession of Faith for Study Classes_ (Philidelphia: Presbyterian and Reformed Publishing Co., 1964, 1980) 169.

 [31]  Fraser, 269, 270.

 [32]  The original constitution of the Associate Reformed Church indicates that only clear providence can bind such observances and when clear they should not be avoided except upon clear and weighty reason. “The reasons of devoting any part of our time to extraordinary religious worship, being laid, not in the will of man, but in the will of God, declared in his Word, and manifested in the extraordinary dispensation of his providence, no human authority can create any obligation to observe such days. Nevertheless when the call of providence is clear, civil or religious rulers may, for concentering the general devotion, specify and recommend a particular season to be spent in fasting or thanksgiving, Nor, without very weighty reasons, are such recommendations to be disregarded.” _The constitution and standards of the Associate-Reformed Church in North-America_ (New York, 1799) 563-564.

 [33]  Samuel Miller, D. D., _Memoirs of the Rev. John Rodgers, D. D._ (New York: Whiting and Watson, Theological and Classical Booksellers, 1813) 70, cp 309.

 [34]  Samuel Miller, D. D. _Presbyterianism the truly primitive and Apostolical Constitution of the Church of Christ_ (Philadelphia: Presbyterian Board of Publication, 1835) 73.

 [35]  The contention that recurring days are in view in WCF 21:5 and that it allows for ‘holy days’ can be found in the rather oxymoronically titled _Celebrating a Calvinistic Christmas with a Clear Conscience_, by Pastor Mark Horne, of the Presbyterian Church of America. One of Mr. Horne’s outrageous statements prompted the initial compiling of material that eventually became this present article. “Of course, we all know — and if we didn't, we would soon learn, for we are incessantly reminded — that the _Westminster Directory for Public Worship_ banned other festival days beside the Lord's Day. But that is entirely irrelevant. No major presbyterian body in America ever included the _Directory_ in their doctrinal standards, probably precisely because doing so would have made them beholden to such notions. What is conspicuous when comparing the Directory to the Confession is that the statements banning Christmas and other holidays are obviously missing from the latter document. The Confession does not ban Christmas, but considers it a viable exercise of religious liberty to observe it.” Mark Horne, _Celebrating a Calvinistic Christmas with a Clear Conscience_ (1997, Internet article: http://hornes.org/theologia/papers/horne_calvinist_christmas.html). Mr. Horne presumes a great deal in his ignorance of Presbyterian history and their arguments against ‘holy day’ observance.

 [36]  “Concerning Publick Solemn Fasting;” “Concerning the Observation of Days of Publick Thanksgiving,” _Confession_, 391-393. As per the Solemn League & Covenant, the Westminster documents were a package deal. Often the divines would debate whether to handle a particular subject in a Directory, or in the Confession and Catechisms. It is therefore not credible to force a meaning on the words of one document where some topic may not be as clear, that contradicts plain statements in another.

 [37]  Some contend that ‘holy days’ if free of superstition, are nothing but a thematic structuring of worship services, which should be no less lawful than a minister choosing to preach a particular topical series for a length of time, or following the Heidelberg Catechism regularly, or preaching through a book of the bible for a number of years. (Mark Horne, ibid. See Also: Jeff Meyers, _Is the Church Year Biblical? A Parking Lot Parable_ [1997, Internet article: http://hornes.org /theologia/papers/jmeyer_parking_lot_parable.html]). While an interesting topic, it is rather beside the point whether a minister is free to adopt any manner of recurring topical or thematic ‘liturgy,’ as the advocates of this are not contending that a minister appoint just any recurring themes, but that he follow what is called the ‘Christian year’ – Christmas, Easter, Lent, Advent, etc. But these are the ‘holy days’ rejected by Presbyterians because they were notoriously part of the idolatrous worship of Roman Catholicism. It was determined that these were no longer indifferent observances to be retained or rejected at pleasure. They must be rejected according to a biblical principle well articulated by George Gillespie:
“All things and rites which have been notoriously abused to idolatry, if they are not such as either God or nature has made to be of a necessary use, should be utterly abolished and purged away from divine worship, in such sort that they may not be accounted nor used by us as sacred things or rites pertaining to the same.” (George Gillespie, _A Dispute Against the English Popish Ceremonies_, ed. Christopher Coldwell [Dallas: Naphtali Press, 1993] 154; or other editions, part 3, chapter 2, section 1 [3.2.1]).
After explaining this principle, Gillespie proves it from God’s precepts, his promises, negative example, approved example, and a twofold reason, that things once notoriously abused to idolatry remind us and move us back toward idolatry. He then spends twenty pages answering objections to the principle. (Ibid, 154-180; 3.2.1-20).
This was just one of the arguments Gillespie used to demonstrate that ‘holy days’ should be rejected. ‘Holy days’ were inexpedient to edification because the enforcement of the ceremonies was mixed with cruelty and intolerance (1.1-6). Christian Liberty was taken way in the process, which Gillespie proved from the Law (1.7) and the Gospel (1.8). Gillespie also contended observance of ‘holy days’ was unlawful because they were observed superstitiously (3.1.7-15), and they were unlawful because they were monuments of past idolatry (the argument presented above), present idolatry, and were actually idols themselves. The alleged scriptural arguments for ‘holy days’ were shown to be groundless (3.6.7-3.6.14), and Gillespie concludes by showing in part four of his book that the controverted ceremonies like ‘holy days’ were not indifferent in nature.
While it is true some of Gillespie's arguments are not going to be as relevant in every situation today (for instance, most are not under civil or ecclesiastical injunction to cease from laboring on pretended ‘holy days’), on the whole his arguments are excellent and highly relevant; particularly the sections on the superstition and idolatry of ‘holy days.’ Those Presbyterians in favor of ‘holy day’ observance should at least take his arguments under consideration when venturing to write on the topic.

 [38] _Confession_, 394. 

 [39]  William S. Plumer, _The Law of God, As Contained in the Ten Commandments_ (Philadelphia, 1864).

 [40] _ English Popish Ceremonies_, 35; 1.7.6.

 [41]  Ibid.

 [42]  Ibid, 34.


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