Does this make much sense to anybody? I am in agreement with the RP, but the many differening ways of interpreting it are really confusing to me. Here is a PCA statement:
[quote:b30647d4f1]
Worship: The Regulative Principle
A STATEMENT
OF IDENTITY
FOR THE
PRESBYTERIAN
CHURCH
IN AMERICA
December 1998
6. We affirm that since God has made us for Himself, He is better qualified than we are to define how worship, as our highest duty and deepest joy, is to be expressed. It is God alone who defines the content of worship He is to receive from men (Ex. 20:4-6; Deut. 12:30-32; Isa. 29:13; Maq. 15:8-9; Col. 2:23; WCF XXI. 1; WLC 108, 109).
We deny that human beings have liberty to devise elements of worship that God has not prescribed, to obligate others to participate in elements that God has not mandated in his Word, or not to allow others to perform elements He has clearly approved.
7. We affirm that biblical warrant is needed for any element to be included in worship. Elements are parts of worship defined by and prescribed in scripture. Therefore, we affirm that whatever is not commanded is forbidden and that God's will is that He be worshipped only in ways He prescribes.
We deny that it is sufficient merely to assert that worship practices should not contradict the Bible, nor is it accurate to assert that whatever is not forbidden is permitted.
8. We affirm the sufficiency of scripture to define the worship that God desires and prescribes.
We deny that, while God commands the worship He desires, His commands can always be found in proof texts. Worship elements are drawn both explicitly from scripture and implicitly from what may, by good and necessary inference, be deduced from scripture (WCF I.6). We do not have a precise and exhaustive "list" of worship elements in scripture or in our constitutional documents. We must, therefore, exegete and analyze biblical texts and determine the relationship of Old Testament and New Testament passages, in order to discern what scripture says about worship that may not be explicit.
9. We affirm that there are also varying "circumstances" of worship that affect specific ways in which we express the elements of worship. Circumstances are those matters and actions attending the elements of worship which include (but are not limited to) the arrangements, order, proportion, and timing involved in the presentation and conduct of the elements (but which do not affect the normative and essential content of the elements). We also affirm that circumstances are defined by what is common to human actions and societies within a given culture. Such circumstances are ordered by the light of nature and Christian prudence.
We deny that circumstances are described in scripture or in our confessional documents with the same normative force as elements but are in fact culturally diverse, though they ought always to be decided with full reverence to God alone, under the guidance of biblical principles, and with humble respect for the unity of the body of Christ.
10. We affirm that there are varying "expressions" of worship, which are a type of circumstance relating to matters, actions, and choices communicating the elements of worship which include (but are not limited to) the form, manner, phrasing, and style in which the elements are presented. Expressions include such things as the order of the elements, the specific words of sermons, the musical style, the forms of prayer, and the use of historical rubrics.
We also affirm that there are practices in worship that are not universally employed in the PCA and that remain somewhat controversial (e.g., use of musical instruments, vocalists, drama and dance, lifting or clapping of hands, regular use of women in liturgical leadership, use of kneelers, and use of various forms of art). We acknowledge that there is disagreement regarding (a) whether each of these practices is an "element" or an "expression/ circumstance," and (b) whether, if a particular practice is best understood as an "element" of worship, it is approved by God in scripture for the church's worship under the New Covenant.
We affirm that both questions merit open, respectful, reflective discussion and a searching of scripture; that cherished tradition, personal preference, and pragmatic innovation must be subordinated to a desire to offer worship pleasing to God; and that humble respect for the unity of the body calls upon us to seek to increase our unity in matters of biblical principle and to respect one another's conscience in areas where scripture grants liberty.
We deny that the Reformed tradition of worship should never change or that it should change without careful reflection in the church; we further deny that, in the church's reflection on worship practices, human taste or innovation may replace God's revealed will as the criterion by which we determine what is acceptable in worship.
11. We affirm that scripture regulates circumstances and expressions in general, and sometimes in specific ways; but in many cases the specific decisions in these matters must be determined by "the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed" (WFC I.6).
We deny either that we may make decisions regarding the circumstances or expressions of worship without consulting scripture or that we need specific scriptural warrant for every circumstance or expression.
12. We affirm that the freedom that the New Testament gives in arranging the elements and circumstances of worship and in expressing cultural diversity should be balanced with concerns for the unity of the worldwide church (Rom. 14:5-6; Col. 2:1 6; 3:1 2-1 7). This unity extends horizontally across the current generation of Christians throughout the world and also vertically across every age (and therefore back into biblical times). Sensitivity towards unity of form and style will also lessen the difficulty that believers experience when visiting other congregations or in relocating and transferring membership.
We deny that churches are so free in developing their own styles that they should ignore the practice of other churches, losing sight of the unity of the church at worship.
13. We affirm that the regulative principle sets us free from the "traditions of men" (Isa. 29:13; BCO 47-6).
We deny that the regulative principle should be used to promote an uncritical acceptance of tradition in worship, whether that tradition be Presbyterian or from some other branch of the church.
In worship we seek to honor God, and we cannot know what pleases Him in worship apart from His Word. Therefore our worship is limited to those "elements" that God's Word prescribes. We may not invent or devise new elements of worship beyond what God has revealed (Isa. 29:13). However, that does not mean that we must find a scripture verse to tell us when we should meet, or whether to use pews or chairs, whether to use a piano or guitar, hymnals or overhead projectors. The detailed ways in which we carry out the biblical commands of worship are often varied by the dictates of "circumstances." Sometimes scripture speaks concerning these variations, but in many cases we have no specific scriptural guidance and have to make decisions by our own God-given wisdom, in light of the broader principles of the Word.
Different churches may use varying "expressions" of the elements of worship, because of differences in situations, times, locations, cultures, historical backgrounds, or evangelistic opportunities. Some congregations believe that a regular, formal liturgy enables them better to concentrate on the worship of God. Others find a less formal, frequently varied style is more edifying in their local setting. We do have liberty in such matters. But that liberty should be exercised according to scriptural values. Even regarding our circumstantial decisions, we must ask what best glorifies God and what is most conducive to the edification of believers and to the witness of unbelievers (I Cor. 14:1-25).
Unfortunately, the regulative principle is sometimes illadvisedly used to force believers to worship according to older traditions, even traditions which for many are no longer understandable. This is ironic, for the regulative principle, both in scripture itself (Matt. 15:8-9) and during the Reformation, was used against religious traditionalism, to oppose it with the claims of scripture. Tradition is not to be despised, certainly. There are many values in it. We gratefully acknowledge what may be the Reformed tradition's greatest value: that our ultimate standard is scripture and scripture alone. Regulation of worship by scripture alone puts all other tradition in its proper place: as a valuable resource, but not as a rule for faith.
[/quote:b30647d4f1]
[quote:b30647d4f1]
Worship: The Regulative Principle
A STATEMENT
OF IDENTITY
FOR THE
PRESBYTERIAN
CHURCH
IN AMERICA
December 1998
6. We affirm that since God has made us for Himself, He is better qualified than we are to define how worship, as our highest duty and deepest joy, is to be expressed. It is God alone who defines the content of worship He is to receive from men (Ex. 20:4-6; Deut. 12:30-32; Isa. 29:13; Maq. 15:8-9; Col. 2:23; WCF XXI. 1; WLC 108, 109).
We deny that human beings have liberty to devise elements of worship that God has not prescribed, to obligate others to participate in elements that God has not mandated in his Word, or not to allow others to perform elements He has clearly approved.
7. We affirm that biblical warrant is needed for any element to be included in worship. Elements are parts of worship defined by and prescribed in scripture. Therefore, we affirm that whatever is not commanded is forbidden and that God's will is that He be worshipped only in ways He prescribes.
We deny that it is sufficient merely to assert that worship practices should not contradict the Bible, nor is it accurate to assert that whatever is not forbidden is permitted.
8. We affirm the sufficiency of scripture to define the worship that God desires and prescribes.
We deny that, while God commands the worship He desires, His commands can always be found in proof texts. Worship elements are drawn both explicitly from scripture and implicitly from what may, by good and necessary inference, be deduced from scripture (WCF I.6). We do not have a precise and exhaustive "list" of worship elements in scripture or in our constitutional documents. We must, therefore, exegete and analyze biblical texts and determine the relationship of Old Testament and New Testament passages, in order to discern what scripture says about worship that may not be explicit.
9. We affirm that there are also varying "circumstances" of worship that affect specific ways in which we express the elements of worship. Circumstances are those matters and actions attending the elements of worship which include (but are not limited to) the arrangements, order, proportion, and timing involved in the presentation and conduct of the elements (but which do not affect the normative and essential content of the elements). We also affirm that circumstances are defined by what is common to human actions and societies within a given culture. Such circumstances are ordered by the light of nature and Christian prudence.
We deny that circumstances are described in scripture or in our confessional documents with the same normative force as elements but are in fact culturally diverse, though they ought always to be decided with full reverence to God alone, under the guidance of biblical principles, and with humble respect for the unity of the body of Christ.
10. We affirm that there are varying "expressions" of worship, which are a type of circumstance relating to matters, actions, and choices communicating the elements of worship which include (but are not limited to) the form, manner, phrasing, and style in which the elements are presented. Expressions include such things as the order of the elements, the specific words of sermons, the musical style, the forms of prayer, and the use of historical rubrics.
We also affirm that there are practices in worship that are not universally employed in the PCA and that remain somewhat controversial (e.g., use of musical instruments, vocalists, drama and dance, lifting or clapping of hands, regular use of women in liturgical leadership, use of kneelers, and use of various forms of art). We acknowledge that there is disagreement regarding (a) whether each of these practices is an "element" or an "expression/ circumstance," and (b) whether, if a particular practice is best understood as an "element" of worship, it is approved by God in scripture for the church's worship under the New Covenant.
We affirm that both questions merit open, respectful, reflective discussion and a searching of scripture; that cherished tradition, personal preference, and pragmatic innovation must be subordinated to a desire to offer worship pleasing to God; and that humble respect for the unity of the body calls upon us to seek to increase our unity in matters of biblical principle and to respect one another's conscience in areas where scripture grants liberty.
We deny that the Reformed tradition of worship should never change or that it should change without careful reflection in the church; we further deny that, in the church's reflection on worship practices, human taste or innovation may replace God's revealed will as the criterion by which we determine what is acceptable in worship.
11. We affirm that scripture regulates circumstances and expressions in general, and sometimes in specific ways; but in many cases the specific decisions in these matters must be determined by "the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed" (WFC I.6).
We deny either that we may make decisions regarding the circumstances or expressions of worship without consulting scripture or that we need specific scriptural warrant for every circumstance or expression.
12. We affirm that the freedom that the New Testament gives in arranging the elements and circumstances of worship and in expressing cultural diversity should be balanced with concerns for the unity of the worldwide church (Rom. 14:5-6; Col. 2:1 6; 3:1 2-1 7). This unity extends horizontally across the current generation of Christians throughout the world and also vertically across every age (and therefore back into biblical times). Sensitivity towards unity of form and style will also lessen the difficulty that believers experience when visiting other congregations or in relocating and transferring membership.
We deny that churches are so free in developing their own styles that they should ignore the practice of other churches, losing sight of the unity of the church at worship.
13. We affirm that the regulative principle sets us free from the "traditions of men" (Isa. 29:13; BCO 47-6).
We deny that the regulative principle should be used to promote an uncritical acceptance of tradition in worship, whether that tradition be Presbyterian or from some other branch of the church.
In worship we seek to honor God, and we cannot know what pleases Him in worship apart from His Word. Therefore our worship is limited to those "elements" that God's Word prescribes. We may not invent or devise new elements of worship beyond what God has revealed (Isa. 29:13). However, that does not mean that we must find a scripture verse to tell us when we should meet, or whether to use pews or chairs, whether to use a piano or guitar, hymnals or overhead projectors. The detailed ways in which we carry out the biblical commands of worship are often varied by the dictates of "circumstances." Sometimes scripture speaks concerning these variations, but in many cases we have no specific scriptural guidance and have to make decisions by our own God-given wisdom, in light of the broader principles of the Word.
Different churches may use varying "expressions" of the elements of worship, because of differences in situations, times, locations, cultures, historical backgrounds, or evangelistic opportunities. Some congregations believe that a regular, formal liturgy enables them better to concentrate on the worship of God. Others find a less formal, frequently varied style is more edifying in their local setting. We do have liberty in such matters. But that liberty should be exercised according to scriptural values. Even regarding our circumstantial decisions, we must ask what best glorifies God and what is most conducive to the edification of believers and to the witness of unbelievers (I Cor. 14:1-25).
Unfortunately, the regulative principle is sometimes illadvisedly used to force believers to worship according to older traditions, even traditions which for many are no longer understandable. This is ironic, for the regulative principle, both in scripture itself (Matt. 15:8-9) and during the Reformation, was used against religious traditionalism, to oppose it with the claims of scripture. Tradition is not to be despised, certainly. There are many values in it. We gratefully acknowledge what may be the Reformed tradition's greatest value: that our ultimate standard is scripture and scripture alone. Regulation of worship by scripture alone puts all other tradition in its proper place: as a valuable resource, but not as a rule for faith.
[/quote:b30647d4f1]
