A searchable, downloadable PDF of the original article appears below. A response to A Draft Order for the Lord’s Supper from Calvin Brown, the Worship Editor of Channels, and the minister of First Church, Nelson, B.C.
The good news is that more and more Presbyterians are working at worship. The V.S.T. revision of the rough draft done by the Committee on the Book of Common Order has much to commend it. It is hoped, however that the Committee plans to incorporate in the new book, alternative orders, including both expressions from highly set traditional liturgies and outlines for the guidance of those who desire a contemporary service, which directs opportunities (decently and in order) for more spontaneous participation. Failure to do that will probably mean we simply get a rehash of what we already have and will limit the book’s usefulness to those who want new words for old patterns.
I personally am one who values the beauty and dignity of the order in the present Book of Common Order, but realize that for a congregation of young people (especially those from non-church backgrounds), it is the product of a “foreign” culture. It is true that we train them in church “culture” as well as church doctrine, but a service in their own culture that contains the essence of the faith, may be in the end more useful in the Kingdom that seems increasingly beleaguered by a “pagan” society, than educating them in the ancient beauty of more traditional worship forms. The warning of Jesus is still one which we need to heed ourselves no matter how loyal we are to the tradition of our forefathers (see Matthew 15:1-4; 9:16-17).
The V.S.T. revision is good in that it allows opportunity for sung praise (up to the Invitation), although as Scripture indicates, singing of a hymn immediately before dismissal is an edifying way to leave. The V.S.T. order – with only a spoken communion service and a short dismissal – could give the impression that the Communion is “added on” to the service “proper” rather than integral part of the service. In all of Calvin’s Rites, in the Lutheran Rites, in the Reformed Rites of Scotland, singing during and around communion was vital – only the Zwinglian Rite omitted this, and in view of modern realities that today’s generation is most communicated to through music, this seems an unfortunate omission.
The said responses are a welcome return to Presbyterian worship. In these the people are active participants, and when done properly they should reinforce the unity of God’s people in word and faith.
The words of the opening prayers are relevant and pointedly Trinitarian. It is good to note also inclusive language which is for example, not too strained, in the prayer of confession “sisters and brothers”, although “brothers and sisters” is even more common.
The period of silence in the prayer brings the prayer from a corporate to a personal level, and then moves back again in the joined response to our common life and needs. This is important, emphasizing both the personal and corporate aspects of worship. The assurance of pardon and the acknowledgement in thanksgiving from the people make for a completed preparation.
The placing of the Bible or the Little Entry as it is sometimes called at the beginning of the Service of the Word, is novel but it is perhaps more Reformed to put it at the beginning of the whole service indicating that every part of the service is under the authority of Scripture, and every act tested by it even as they indicated by the quoting of Scripture at the Assurance of Pardon.
Although it is traditional to have the four Scripture readings and every Reformed person rejoices in hearing it read, I find that having just three (Old Testament, Psalm and New Testament) sometimes taxes the attention span of congregations.
The Creed printed – The Shema – is a moving one but it is good that alternate, more Christocentric Creeds are encouraged both for variety and for deeper clarification.
The inclusion of the Peace following the prayers of the people will be controversial among some who see the Peace, in any form, as an embarrassing and interrupting part of worship. It is good that it was included (even with the qualification) because this too reminds the people that worship is not a private affair, and it may even give people responsive to the sermon, a last minute opportunity for reconciliation with members of the congregation, if need be, before Holy Communion.
It is vital that we all remember as well that although style is not unimportant to assist in worship, it is the content and attitude of the heart that God most sees.
The taking of the offering might be better placed before the Words of Institution following a hymn after the Peace, and announcements concerning further opportunities for service and fellowship made at that time. Our own order puts the offering and announcements after the Call to Worship, hymn and prayers, in the Approach. This is indicative that we are gathering in obedience to God and offering ourselves as the people of God, and has the practical effect of doing early a part of worship that many people, try as they might to think otherwise, see as an interruption to the flow of worship.
The Invitation has omitted the former book’s section which invites to “the table all who are members in full communion with any branch of his Church”. This, for most congregations with many adherents wanting to participate, has proven embarrassing and so is omitted. Certainly the matter of church order and discipline is an important one, but one which they do not want to address, at least in this part of the liturgy.
In conclusion the V.S.T. revision has much that is worthwhile but there remains more work to be done. It is vital that we all remember as well that although style is not unimportant to assist in worship, it is the content and attitude of the heart that God most sees.