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Unless we are talking about a Quaker meeting, I think the church will have a liturgy.
Gathering
Song
Song
Invocation (Responsive Reading)
Song
Confession
Song
Baptism/New Members (On Occasion)
Confession
Song
Renewal
Deacon's Fund/Mission Fund (On Occasion)
Announcements
Pastoral Prayer
Sermon
Lord's Supper (Twice Monthly)
Sending
Offering
Song
Song
Benediction
Call to Worship
*Prayer
Scripture Reading
Psalm (sung praise)
*Prayer
Scripture Reading (Sermon passage)
Sermon
*Psalm (sung praise)
*Benediction
*=Congregation standing
There really isn't one. The first song is supposed to be some sort of call to worship, but there is no expectation that all the members are even in attendance until the invocation.
Does your church use a liturgy?
What is it?
What are your thoughts regarding liturgy?
As we consider the use of liturgies there are a few things that we need to keep in mind. First, we are using the term liturgy in a restricted, more specialized sense. This point must be made because the Word liturgy (Greek liturgia, meaning literally public-work) is also a very general term that refers to all forms of public worship. In more modern times the term liturgy has more often been used to mean rigidly prescribed formularies for public worship such as the Romanist breviary or the Episcopal Book of Common Prayer. Thus, in this article we will be contrasting the use of biblically informed, intelligent ex tempore prayer as the scriptural ideal in public worship versus the use of a set form of prayer in which the right of ministers to form their own prayers is taken away.
...
The attitude of Presbyterians towards the use of a set liturgy is easily ascertained by an examination of the Westminster Directory for Public Worship which was approved by the General Assembly in 1645. This Directory very consciously set aside the Book of Common Prayer because of its negative effect on ministers and churches. It reads: “Add hereunto, (which was not foreseen, but since have come to pass,) that the Liturgy hath been a great means, as on the one hand to make and increase an idle and unedifying ministry, which contented itself with set forms made to their hands by others, without putting forth themselves to exercise the gift of prayer, with which our Lord Jesus Christ pleaseth to furnish all his servants whom he calls to that office…” The Directory set aside all set forms except for the formula for baptism, the administration of communion and marriage vows. When the topic of public prayer before the sermon is addressed the Directory says “the minister is…to call upon the Lord to this effect.” The Directory then gives a detailed example of what a good public prayer contains. Then after the sample prayer the divines say, “We judge this to be a convenient order, in the ordinary public prayer; yet so, as the minister may defer (as in prudence he shall think meet) some part of the petitions till after his sermon, or offer up to God some of the thanksgivings hereafter appointed, in his prayer before his sermon.” Presbyterianism set aside the Episcopal liturgy for free prayer because they regarded set prayers as a hindrance to Christian maturity and the free exercise of the gift of prayer.
The Presbyterian Reformed Church employs the 1645 Directory of Publick Worship (unlike the RPCGA, for example), not a liturgy. If by "liturgy" is simply meant an order of service, then indeed we do use a liturgy. In the common parlance, however, liturgy means prescribed or set forms of worship, as in written prayers, responsive reading, the same words for the invocation or benediction every week, etc. The Westminster Assembly specifically rejected a liturgy in the formulation of its Directory of Publick Worship.
Appreciate the correction, brother. I did not realize that "liturgy" and "order of worship" were possibly distinct.
The use of the word "Directory" was new and deliberate. It was a reminder that the document was only intended to be a guide and an agenda, not a liturgy imposing exact words to be used in public worship. In that important respect it differed from most previous service books.
Howbeit, long and sad experience hath made it manifest, that the Liturgy used in the Church of England, (notwithstanding all the pains and religious intentions of the Compilers of it,) hath proved an offence, not only to many of the godly at home, but also to the reformed Churches abroad. For, not to speak of urging the reading of all the prayers, which very greatly increased the burden of it, the many unprofitable and burdensome ceremonies contained in it have occasioned much mischief, as well by disquieting the consciences of many godly ministers and people, who could not yield unto them, as by depriving them of the ordinances of God, which they might not enjoy without conforming or subscribing to those ceremonies....
In the meantime, Papists boasted that the book was a compliance with them in a great part of their service; and so were not a little confirmed in their superstition and idolatry, expecting rather our return to them, than endeavouring the reformation of themselves: in which expectation they were of late very much encouraged, when, upon the pretended warrantableness of imposing of the former ceremonies, new ones were daily obtruded upon the Church.
Add hereunto, (which was not foreseen, but since have come to pass,) that the Liturgy hath been a great means, as on the one hand to make and increase an idle and unedifying ministry, which contented itself with set forms made to their hands by others, without putting forth themselves to exercise the gift of prayer, with which our Lord Jesus Christ pleaseth to furnish all his servants whom he calls to that office: so, on the other side, it hath been (and ever would be, if continued) a matter of endless strife and contention in the Church, and a snare both to many godly and faithful ministers, who have been persecuted and silenced upon that occasion, and to others of hopeful parts, many of which have been, and more still would be, diverted from all thoughts of the ministry to other studies; especially in these latter times, wherein God vouchsafeth to his people more and better means for the discovery of error and superstition, and for attaining of knowledge in the mysteries of godliness, and gifts in preaching and prayer.
Upon these, and many the like weighty considerations in reference to the whole book in general, and because of divers particulars contained in it; not from any love to novelty, or intention to disparage our first reformers, (of whom we are persuaded, that, were they now alive, they would join with us in this work, and whom we acknowledge as excellent instruments, raised by God, to begin the purging and building of his house, and desire they may be had of us and posterity in everlasting remembrance, with thankfulness and honour,) but that we may in some measure answer the gracious providence of God, which at this time calleth upon us for further reformation, and may satisfy our own consciences, and answer the expectation of other reformed churches, and the desires of many of the godly among ourselves, and withal give some publick testimony of our endeavours for uniformity in divine worship, which we have promised in our Solemn League and Covenant; we have, after earnest and frequent calling upon the name of God, and after much consultation, not with flesh and blood, but with his holy word, resolved to lay aside the former Liturgy, with the many rites and ceremonies formerly used in the worship of God; and have agreed upon this following Directory for all the parts of publick worship, at ordinary and extraordinary times. Wherein our care hath been to hold forth such things as are of divine institution in every ordinance; and other things we have endeavoured to set forth according to the rules of Christian prudence, agreeable to the general rules of the word of God; our meaning therein being only, that the general heads, the sense and scope of the prayers, and other parts of publick worship, being known to all, there may be a consent of all the churches in those things that contain the substance of the service and worship of God; and the ministers may be hereby directed, in their administrations, to keep like soundness in doctrine and prayer, and may, if need be, have some help and furniture, and yet so as they become not hereby slothful and negligent in stirring up the gifts of Christ in them; but that each one, by meditation, by taking heed to himself, and the flock of God committed to him, and by wise observing the ways of Divine Providence, may be careful to furnish his heart and tongue with further or other materials of prayer and exhortation, as shall be needful upon all occasions.
Votem & Salutation (Call: Our help is in the name of the Lord etc...)
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LIT'URGY, n. [Gr. public, and work.
In a general sense, all public ceremonies that belong to divine service; hence, in a restricted sense, among the Romanists, the mass; and among protestants, the common prayer, or the formulary of public prayers.
2. What regulations are proper for Christian worship?
There were, and are, three possible ways of ordering public worship: to have a set liturgy like the Book of Common Prayer, or a manual of general guidance like the Westminster Directory, or to leave it entirely to the individual minister or congregation to regulate its own worship at will. These alternatives are historically associated with Anglicans, Presbyterians, and Independents and Quakers respectively.
A great picture of a bunch of Presbyterians doing all things in decency and order
Ok; wouldn't 'announcements' be a break in the RPW?
I would think so, but Redeemer doesn't seem too concerned about the RPW.
Jenny Geddes throws a stool and begins a riot against the prescribed Anglican prayer book:
Poor misguided woman.
At the church I have just left we used An English Prayer Book. At the church I attend now we use the BCP 1662 Holy Communion service at 8am
At the church I attend now we use the BCP 1662 Holy Communion service at 8am