Presbyterian Worship Part 7

It is further argued that congregations would, with the aid of a liturgy, be enabled to take both a more lively and a more intelligent part in public prayer than they can possibly do when endeavoring to follow a minister who uses extempore prayer only. This argument must appear to be of considerable weight to those only who forget how lifeless and unmeaning a mere form of words, with which the lips have grown familiar, can become. Paley frankly admitted, when treating of this matter, that "the perpetual repet.i.tion of the same form of words produces weariness and inattentiveness in the congregation." There is a danger that by carelessness in considering the needs of the wors.h.i.+ppers, and by diffusiveness, the minister may render the service of prayer far less helpful than it should be to those whom it is his privilege to lead to the throne of grace; but the cure for this is not to be found in the introduction of stereotyped forms, which in the nature of the case cannot be suitable for all occasions, but in a due recognition by the minister of the greatness of the duty which he a.s.sumes in speaking to G.o.d for the people. Such a recognition will lead him to seek that preparation of heart and mind necessary for its helpful performance, nor will his consciousness of the need of help, other than man can give, go unrecognized by the Father of Spirits, Who in this matter also sends not His servants at their own charges.

As to the unity in prayer so much desired, true prayer is "in the Spirit," and earnest wors.h.i.+ppers have a right to expect that their hearts will be united by that Spirit at the throne of grace, so that "with one accord" they may present their pet.i.tions and claim the promise to those who are thus agreed. This is the true unity and uniformity which Christians are bound to seek, and any mere mechanical uniformity of words, apart from this, is but the outward trappings of form which are much more liable to satisfy the careless wors.h.i.+pper than to inspire in him any thought of the need of a more real approach to G.o.d.

Lastly, it is urged that the responsive reading of the Scriptures would prove an aid to the intelligent understanding of them, and that the repet.i.tion of the Creed or other such formulary of doctrine would serve to preserve the Church in the soundness of the faith.

The refutation of the first statement is to be found in many congregations where the practice has been tried, and in Sabbath Schools in which the custom now prevails. Many there are who will not read, others who cannot, and these fail entirely to profit from the unintelligible hum of a number of voices reading in what is often anything but harmony either of sound or time; and those who do read, frequently fail to receive that clear impression of the truth that should result from the effective and sympathetic reading of an entire pa.s.sage. Without dwelling on the question whether the reading of the Scriptures is to be regarded as properly a ministerial act or not, on the simple ground of efficiency, responsive reading in large and constantly-changing congregations must frequently, if not generally, prove a failure.

As regards the repet.i.tion of the Creed by the congregation, it is certainly a question open for discussion whether or not the frequent repet.i.tion of a formulary of doctrine is a safeguard to the faith of the Church. In this matter also we are not without the light of experience and history; the Presbyterian Churches of Scotland and America, which have never adopted any such practice, have certainly a record with respect to soundness in the faith which compares favorably with that of Churches which have for ages adopted this as a custom in their wors.h.i.+p. It would not be difficult to mention Churches in which the repet.i.tion of a formulary of doctrine has long been an established question, and in which it is not apparent that the practice has successfully served as a safeguard to doctrine. Comparisons are odious, and we do not desire to inst.i.tute them, but as wise men we should surely be guided by the light which history and experience in the past throws forward upon the pathway that we are to travel.

The Presbyterian Church has a history which may with reason cause all her children to thank G.o.d and take courage as they look forward on greater works than those of past days yet to be accomplished. Her past is rich in n.o.ble deeds, valiant testimonies and stirring struggles for the truth, and through it all she pressed forward rejoicing in a liberty which is inseparable from the principles of Presbyterianism, and one product of which has ever been an unwillingness to be trammeled by forms in her approach to G.o.d. That history is such as need cause no Presbyterian to blush when it is related side by aide with that of any other Church; surely they must be bold souls who would propose to introduce a radical change into the genius of Presbyterianism, or to relinquish principles which have led to such success, for others that have yet to show an equal vitality and vigor.

Our free and untrammeled wors.h.i.+p demands from the wors.h.i.+pper his best; it brings him face to face with his G.o.d, and forbids him to rest in any mere repet.i.tion of a familiar form; it requires of the minister a preparation of both mind and soul, and challenges him to spiritual conflict which he dare not refuse, while in addition to all this its very freedom renders it adaptable to all the varying circ.u.mstances in which in a land like our own the wors.h.i.+p of G.o.d must be conducted. It is suitable alike to the stately city church and to the humble cabin of the settler, or to the mission house of the far West; wherever men a.s.semble for wors.h.i.+p it affords the possibility for seemly, orderly and reverent procedure. Is there any other form of wors.h.i.+p suggested for which as much can be said?

As long as the ministers of the Presbyterian Church are men of G.o.d, recognizing His call to the sacred office of the ministry, and believing that those whom He calls He equips with needed grace and gifts for their work, so long will they be able to lead the congregations to which they minister in wors.h.i.+p that shall be at once honoring to G.o.d and a help to the spiritual life of the people: when they cease to be such men forms may become, not only expedient, but essential.