Directory for Worship: Chapter Two
Explore the Proposed Revision to the PC(USA) Directory for Worship
Chapter Two: Christian Worship in the Reformed Tradition
Draft of Proposed Revision
Chapter Two: Christian Worship in the Reformed Tradition
W-2.01: Sources and Principles
Worship shall be faithful to the Holy Spirit who speaks in Scripture. The witness of Scripture provides the Church’s preeminent, authoritative source for the ordering of worship. Those responsible for planning and leading worship are also to be guided by the Constitution of the Presbyterian Church (U.S.A.), instructed by the wisdom of the Reformed tradition, attentive to the traditions of the universal Church, and sensitive to the culture and context of the worshiping community.
Christian worship has always been marked by a tension between form and freedom. Some traditions have emphasized established orders of worship, seeking to be faithful to the Scriptures. Others have resisted fixed forms of worship, asserting our freedom in Christ. We acknowledge that all forms of worship are provisional and subject to reformation according to the Word of God. Fixed forms of worship are valuable in that they offer consistent patterns and practices that help to shape lives of faith and faithfulness. More spontaneous approaches to worship are valuable in that they provide space for unexpected insight and inspiration. In whatever form it takes, worship is to be ordered by God’s Word and open to the creativity of the Holy Spirit.
In Jesus Christ, the Church is called to be a royal priesthood, giving glory to God in worship and devoting itself to God’s service in the world. Worship is a collective activity of the people of God and an expression of our common life and ministry. It demands the full, conscious, and active participation of the whole body of Christ, with heart, mind, soul, and strength.
Children and youth bring special gifts and grow in their faith through their regular participation in worship. Those who plan and lead worship should provide for their full participation in the Service for the Lord’s Day.
The ordering of worship should reflect the richness of cultural diversity in the congregation and the local context in which it ministers. The order of worship should provide for and encourage the participation of all; no one is to be excluded.
Prayer is at the heart of worship. It is a gift from God, who desires dialogue and relationship with us. It is a posture of faith and a way of living in the world. Prayer is also the primary way in which we participate in worship. Christian prayer is offered through Jesus Christ and empowered by the Holy Spirit. Faithful prayer is shaped by God’s Word in Scripture and inspires us to join God’s work in the world.
There are many kinds of prayer—adoration, thanksgiving, confession, supplication, intercession, dedication. There are many ways to pray—listening and waiting for God, remembering God’s gracious acts, crying out to God for help, or offering oneself to God. Prayer may be spoken, silent, sung, or enacted in physical ways.
The singing of psalms, hymns, and spiritual songs is a vital and ancient form of prayer. Singing engages the whole person, and helps to unite the body of Christ in common worship. The congregation itself is the church’s primary choir; the purpose of rehearsed choirs and other musicians is to lead and support the congregation in the singing of prayer. Special songs, anthems, and instrumental music may also serve to interpret the Word and enhance the congregation’s prayer. Furthermore, many of the elements of the service of worship may be sung. Music in worship is always to be an offering to God, not merely an artistic display, source of entertainment, or cover for silence.
Participation in worship may involve a range of other actions: kneeling, bowing, standing, lifting hands; dancing, drumming, clapping, embracing, or joining hands; anointing and laying on of hands.
The gifts of the Spirit are for building up the Church. Every action in worship is to glorify God and contribute to the good of the people. Worshipers and worship leaders must avoid actions that only call attention to themselves and fail to serve the needs of the whole congregation.
God pours out the gifts of the Holy Spirit upon each Christian in Baptism, and all are called to use these gifts for the glory of God. Therefore it is appropriate for any member of the church to pray, read Scripture, or assist in worship in other ways according to his or her gifts.
By their gifts and training, some are called to particular acts of leadership in worship and have particular responsibilities for ordering the service. These specific roles and responsibilities are undertaken in service to God and to the congregation, and should in no way diminish the leadership of other members or overshadow the primary participation of the worshiping assembly.
Deacons are called to lead the congregation in compassion, witness, and service, representing the ministry of the church in the world and the presence of the world in the church. While deacons have no particular responsibilities for the ordering of worship, the session should ensure that deacons (where present) have regular opportunities to lead in worship, and that their ministries of compassion, witness, and service are reflected in the public services of the church.
Ruling elders are called to nurture the common life of the people of God through their gifts of discernment and governance. They should also cultivate an ability to teach the Word when called upon to do so. When appropriately prepared and commissioned by the presbytery, ruling elders may proclaim the Word and administer the Sacraments in a particular congregation (G-2.1001).
In a particular congregation, ruling elders shall provide for the church’s worship and encourage the people’s participation. Specifically, when serving together on the session, ruling elders and teaching elders†: make provision for the regular preaching of the Word and celebration of the Sacraments, corporate prayer, and the offering of praise to God in song; oversee and approve all public worship in the congregation, with the exception of responsibilities reserved for the teaching elder†; determine occasions, days, times, and places for worship; and have responsibility for the arrangement of worship space, the use of special appointments (flowers, candles, banners, paraments, and other objects), and the ministries of music, drama, dance, and visual arts.
Teaching elders† (also called ministers of Word and Sacrament) are called to proclaim the Word, preside at the Sacraments, and equip the people for ministry in Jesus’ name. Specifically, teaching elders† are responsible for: the selection of Scriptures to be read, the preparation of the sermon, the prayers to be offered, the selection of music to be sung, printed worship aids or media presentations for a given service, and the use of drama, dance, and other art forms in a particular service of worship.
In a particular congregation, the order of worship is the responsibility of the teaching elder† with the concurrence of the session. The selection of hymnals, service books, Bibles, and other more permanent worship resources is the responsibility of the session with the concurrence of the teaching elder†, and in consultation with church musicians and educators.
Where there is a music leader or choir director, the teaching elder† will confer with that person on anthems and other musical offerings; the session will see that these conferences take place appropriately and on a regular basis. The teaching elder† may confer with a committee in planning particular services of worship.
The session is responsible for educating the congregation about the church’s worship, in order to facilitate their full and active participation. It is appropriate that the session provide for the regular study of this Directory for Worship, particularly in the training of ruling elders and deacons.
In fulfilling their responsibilities for worship, sessions are accountable to presbytery. It is appropriate that presbyteries discuss with sessions the character of their congregation’s worship, the standards governing it, and the fruit that it bears in the mission and ministry of the church. It is appropriate that presbyteries provide instruction in worship, making use of this Directory for Worship in the preparation of candidates for ordination, and in the ongoing nurture of teaching elders†.