Reformed Worship

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Reformed Worship ~ SERVICE FOR THE LORD’S DAY With its focus upon scripture and sacrament, the main body of the service moves broadly from hearing to doing, from proclamation to thanksgiving, and from Word to table. GATHERING AROUND THE WORD The people gather in response to God’s call, offering praise in words of scripture, prayer, and song. The people acknowledge their sinfulness and receive the declaration of God’s forgiveness. Call to Worship Prayer of the Day or Opening Prayer Hymn of Praise, Psalm, or Spiritual Confession and Pardon The Peace Canticle, Psalm, Hymn, or Spiritual PROCLAIMING THE WORD Scriptures are read and their message is proclaimed. Psalms, hymns, spirituals, or anthems may be sung between the readings. Responses to the proclamation of God’s Word include expressions of faith and commitment, and the offering of prayers for worldwide and local needs. Prayer for Illumination First Reading Psalm Second Reading Anthem, Hymn, Psalm, Canticle, or Spiritual Gospel Reading Sermon Hymn, Canticle, Psalm, or Spiritual 1 RESPONDING TO THE WORD (TO GIVE THANKS) As hearing becomes doing, the tithes and offerings of the people are gathered, and the table is set with bread and wine. The people are invited to the table of the Lord. Prayer is offered in which God is praised for creation and providence, Christ’s work of redemption is remembered with thanksgiving, and the Holy Spirit is invoked upon and in the church. The bread is broken, and the bread and wine are served. Offering Affirmation of Faith Prayers of the People and The Lord’s Prayer Sacrament of the Lord’s Supper Invitation to the Lord’s Table Great Thanksgiving Prayer of Thanksgiving Lord’s Prayer Breaking of the Bread Communion of the People Prayer Sacrament of Baptism FOLLOWING THE WORD INTO THE WORLD (THE SENDING) The people are sent forth with God’s blessing to serve. Hymn, Spiritual, Canticle, or Psalm Charge and Blessing (Benediction) NOTE: The description of the Service for the Lord’s Day appearing here is based upon and draws much of its language from the directories for worship of the Presbyterian Church (U.S.A.) and the Cumberland Presbyterian Church: “Directory for Worship,” Book of Order, Presbyterian Church (U.S.A.) (Louisville, Ky.: Office of the General Assembly), W-2.2000-2.1010; 2.4000-2.4012; W-3.1000-3.1004; W-3.3000-3.3702; W-7.1000-7.6002. “Directory for Worship,” in Confession of Faith and Government of the Cumberland Presbyterian Church and the Second Cumberland Presbyterian Church (Memphis, Tenn.: Frontier Press), sections entitled “The Corporate Worship of God” and “The Sacraments.” 2 .

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The Liturgical Movement and Reformed Worship 13
The Liturgical Movement and Reformed Worship 13 The Liturgical Movement and Reformed Worship COMING across a certain liturgical monstrosity, a Scottish Churchman asked : " What Irishman perpetrated this ? " Greatly daring therefore, the writer, though Irish, because the Irishman turned out to be an American, confines his remarks in this paper to the Scottish Eucharistic Rite, as limitations of space prevent discussion of other Reformed movements on the Continent, in England, Ireland, America, and elsewhere. The aim of the Reformers concerning the Eucharistic Rite was threefold : (i) Reform of the rite. The earliest Reformed rites were based on the Hagenau Missal, and their lineage through Schwarz, Bucer, Calvin, and Knox is traced by Hubert, Smend, Albertz, and W. D. Maxwell. (ii) That the worshippers should be active participants in the rite. This was achieved principally by the use of the vernacular and the introduction of congregational singing. (iii) Weekly communion. This ideal failed because of medieval legacy and the interference of civil authority, so that quarterly communion became the general practice. Public worship, however, when there was no celebration, was based on the eucharistic norm. The second half of the seventeenth century, and the eighteenth century, proved to be a period of decline and poverty in worship, and liturgical renewal in Scotland only began in the nineteenth century. This falls into four periods. (a) Prior to 1865, when it was principally the work of individuals. (b) After 1865, when the Church Service Society was founded and the principal leaders were G. W. Sprott and Thomas Leishman, both of whom knew their history.
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Scottish Reformation Society Historical Journal John Knox, C
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What It Means to Be Reformed
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What Is a Reformed Church? by Rev
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Liberating Reformed Tradition
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