Reformed Liturgy
God's Grace, Our Thanksgiving

Pagpatuloy po tayo sa ating series na Reformed Liturgy kung saan inaaral natin ang kagawian ng maraming mga Reformed churches sa kanilang pagsasayos ng kanilang pagsamba.

Tayo nga ay isang kumikilalang sa ating sarili bilang isang Reformed church at nais natin na pagigihin ang ating pagsamba sa kahit anumang paraan na ating makita dahil tayo ay umiibig sa Diyos at gusto natin na ang ating pagsamba ay ang pinakamabuting ating maibibigay sa Kanya.

At alam na natin, at isa sa mga pinaka-basic na katuruan ng Reformed tradition tungkol sa worship ay yung regulative principle of worship na tinuturo sa atin kung ano ang elements of Reformed worship. Sa regulative principle, ang ating pagsamba ay dapat kung ano lamang ang iniutos ng Diyos.

It should be limited according to what is instituted by God at hindi yung mga katawang isip natin o sarili natin kung paano Siya sambahin.

At sa ating confession sa 1689 Baptist Confession of Faith, Chapter 22, sa paragraph 3 at 5, ang mga nakalista doon na bahagi ng pagsamba in a Reformed church ay prayer, scripture reading, preaching, singing, at baptism in the Lord’s Supper.

Si John Calvin, sa kanyang preface to the Genevan Psalter—ang Genevan Psalter ay yung kanyang pagsasaayos sa church sa Geneva—gusto niyang isa sa kanyang mga project ay i-reform yung worship kasi yun naman talaga ang gustong gawin ni John Calvin.

Hindi lang na meron akong mga bagong natuklasang doktrina, makinig kayo sa akin. Hindi lamang ganun. Kundi meron talaga siyang kagustuhan na yung pagsamba ay bumalik doon sa salitaan ng Diyos.

At ang kanyang nakitang paraan ay yung pagtuturo ng Psalms. Kaya gumawa siya ng isang parang himnal na based sa mismong Psalms, gumawa siya ng rhymed versions of the Psalms, at kanyang iminungkahi kung paano ang pagsamba na gagawin sa kanilang mga iglesia.

Sa kanyang paliwanag: “There are briefly three things which our Lord commanded us to observe in our spiritual assemblies, namely, the preaching of His word, prayers, public and solemn, and the administration of the sacraments.”

So, dito parang naiiba yung kanyang sasabi: tatlo lang. Hindi katulad doon sa ating Confession of Faith na lima. Pero kung ating uunawain, at gayito nga ang pagkaunawa ni John Calvin, ay dahil yung singing halimbawa ay isang uri ng pananalangin. Kaya kasama doon sa kanyang sinabing prayers ay yung pananalangin. At ganun din yung salita na maaaring basahin, so pwedeng paghiwalayin yun doon sa scripture reading and also preaching.

Kung ating titignan, ito yung pwede mong ilagay into these three categories yung lima na sinasabi doon sa Confession of Faith: prayer, scripture reading, preaching, singing, baptism in the Lord’s Supper. Lahat yan ay masasabing kabilang sa tatlo: word, prayer, and the sacraments.

At yan ay eksaktong binabanggit sa Westminster Shorter Catechism, Question 88, na ito ang tinatawag na mga means of grace o paraan para sa atin ay ibinibigay ang pananampalataya, pinapalakas sa biyaya ng Diyos. Sinabi sa Westminster Shorter Catechism: “Through His ordinances, namely, preaching, the sacraments, and prayer.”

So, ito ang ating pag-unawa na ito ang mga ginagawa sa pagsamba. Yun lamang ang kanyang mga iniutos, at ito ang mga iyon: Word, Prayer, and Sacraments, na maaari nating tingnan into five also.

Maliban sa naturo sa atin ng Reformed Worship na ito lamang dapat ang mga ginagawa at hindi tayo nagdadagdag o nagpapauso ng paraan para Siya ay sambahin, ay meron din tayong makikitang order. Sabi sa Directorate of Public Worship ng Orthodox Presbyterian Church: “The Lord Jesus Christ has not prescribed a set order for public worship.”

Wala naman tayong makikita sa Biblia na sinasabing ganito dapat ang program ng inyong gagawin. Kung ito yung mga elements na malinaw sa New Testament, ay ganito dapat ang pagkakasunod-sunod. So, hindi naman tayo makakita ng ganun sa Biblia.

Ito nga sabi ng Directorate of Public Worship: “This does not mean that it is fitting to ignore proper and scriptural patterns of worship that have been historically observed by the Church, particularly in the Reformed Tradition. The order of worship should be so structured that there will be an enlightened movement on the part of the congregation from one element of the service to the next. When each act of worship is full of meaning, the order of the elements will assume a coherent edifying form.”

Kaya kahit na wala tayong makikita in the Bible na prescribed order, ay meron sa ating binigay na guidelines. Makikita natin sa Biblia na iniutos sa atin, “everything should be done decently and in order.” At sinabi rin na ang lahat ay para sa edification. Dapat yung pagkakasayos ay may decency at also tending to edification. That is pointing us to Christ, strengthening our faith in Christ.

So, yung pagsasayos na ginagawa sa pagsamba, meron tayong some liberty na maiba-iba. Hindi naman kung ano yung ginagawa ng Reformed, yun lang dapat ang gagawin. So, may liberty naman talaga. And actually, within the Reformed tradition mismo, meron ding pagkakaiba sa pagkaka-order. Pero meron tayong makikita rin na mga ways and principles sa kanilang pag-o-order na maaari nating pagkuhanan ng insights para mapabuti natin ang ating pagsamba.

Ang mga nakikita ay pwedeng tingnan yung biblical patterns na makikita natin sa Bible. Merong mga worship naman or meetings with God tayong makikita sa Bible. At ito ay maaari nating pagkuhanan ng insights kung paano dapat ang itsura when we are in the gathering meeting with God: kung ano ang magiging attitude, ano ang magiging atmosphere, at kung ano yung sequence of elements.

At dito, minumukha ng Orthodox Presbyterian Church. Siyempre, bilang isang Reformed denomination, minumukha nila yung Reformed tradition. Bilang yung Reformed tradition ay nakita naman natin na isang faithful at magandang example sa kanilang pagsusuri ng Biblia kung ano ang ginagawa sa pagsamba. Kaya tayo din ay titingin sa kanila kung ano ang kanilang mga nakita.

At ang isang principle na hindi masyado nababanggit—mas madalas tayo nandun lamang sa regulative principle—ay yung dialogical principle. Yung dialogical principle, muli, ito nga yung sa Orthodox Presbyterian Church Directory of Public Worship, kanina sabi: “Because a service of public worship is in its essence a meeting of the triune God with His chosen people, a worship service consists of two principal parts, those elements which are performed on behalf of God through a representative voice, and those elements which are performed by the congregation through their own or a representative voice. It is advisable that these two parts be made to alternate.”

Kaya dahil ang worship kung ating uunawain biblically ay isang meeting with God, ang nangyayari doon kinakausap tayo ng Diyos at tayo din ay kinakausap ang Diyos. Isang pag-uusap, kaya isang dialog. At ang nangyayari, kung titignan natin yung mga mismong elements, yung nilista doon sa Confession of Faith natin sa Chapter 22, and also yung shorter list ni Calvin at ng Westminster Shorter Catechism—Word, Prayer, and Sacraments—kung tignan nyo ang mga elements na iyon, yun nga ay the elements ng pag-uusap.

Yung Word is God speaking to us. At yung mga Prayers ay tayo naman ang nakikipag-usap sa Diyos na nagsasabi sa Kanya. So, nandoon yung elements of a dialog. God speaks to us through His Word, the Preaching, Reading, and Sacraments, and we respond through Prayers, the Praying, Singing, and Sacraments. Sacraments ay parehong God speaking to us and we speaking to Him.

Yun ang pag-unawa in the Reformed Tradition na halimbawa in the Lord’s Supper, hindi ito tayo lang na nagbibigay ng panalangin sa Diyos.

Yung mismong pagbigay sa atin ng Lord’s Supper at yung bread na ibinigay sa atin ay merong mensahe ang Diyos sa atin. It is a sign of His fellowship with us. So Siya ay nagpapatotoo sa Kanyang pag-ibig sa atin. It is God assuring us in visual form.

So also, yung Lord’s Supper ay merong mensahe from God to us, at tayo sa ating pagtanggap ng Sacraments ay meron ding a message from us to God. Ganun din even in Baptism. Sa Baptism ay merong mensahe from God na katulad nung binaptize si Kristo; parang ang mensahe ay, “This is my Son, with whom I am well pleased.” At tuwing may binabaptize, something like that is said na, “This is mine.” Itong binabaptize, inaangkin ng Diyos ngayon.

So isang patotoo doon sa binabaptize at doon sa iglesia na merong mensahe ang Diyos tungkol doon sa Baptism, at yung ding nagpapabaptize ay merong mensahe sa Kanyang pagpapasakop doon sa ordinansya, nagpapakita siya ng Kanyang pananampalataya at pagsunod. Ito ay again a two-way dialogue yung nangyayari doon even in the Sacraments.

So God speaks to us through His Word, and we respond through prayers. Yun yung nangyayari na dialogue in the worship service.

Ang una nating tiningnan, at ito yung unang bahagi ng pagsamba in a Reformed church worship, ay yung call to worship. Ito yung tinawag kong God’s call, our worship. Kasi nga may dialogue, ang pagtawag ng Diyos at tayo ngayon ay tutugon through our worship.

So ang usual na ginagawa in Reformed worship ay merong call to worship. Halimbawa, yung Psalm 96.1, at tutugon ngayon yung mga tao. Maaring sila’y mananalangin together o may mananalangin na maglilid, or they together recite a prayer, or they together sing a song. Halimbawa, yung Psalm 96:1, yun ay Scripture reading, so it is a word from God to us.

A dialogue na sinabi: “O sing to the Lord a new song, sing to the Lord all the earth. Sing to the Lord, bless His name, tell of His salvation from day to day.”

At ngayon, bilang tugon sa panawagan na iyon, maaring sumagot yung mga tao in the words of Psalm 57.9: “I will give thanks to You, O Lord, among the peoples. I will sing praises to You among the nations. For Your steadfast love is great to the heavens, Your faithfulness to the clouds.”

So sa pamamagitan ng words of Scripture, nagkaroon ng dialogue between God and His people. At tayo din ay nagabayan to think in the pattern taught to us through the Psalms. Tayo ay naturuan that way na magkaroon ng ganoon klaseng mga saloobin tulad ng mga nilalaman sa Psalms by teaching us the words na dapat na lumalabas sa ating puso.

Ito yung usual na pasimula at meron tayong ganitong ginagawa sa ating sariling worship service ngayon: merong call to worship na nanawagan ng Diyos at tayo ay may pagtugon.

Sumunod dito, tiningnan natin yung usual na ginagawa sa Reformed churches, yun ay yung confession of sin. At ito ay something na wala sa atin sa ngayon. Pero sa maraming Reformed churches, ito ay bahagi ng kanilang liturgy. Pagkatapos ng call to worship ay merong bahagi na ang tawag ay confession of sin.

Doon, ang usual na ginagawa ay muli a dialogue. God speaks through His law. So there is a reading of God’s law, and then mag-i-respond yung mga tao in confession. Yung God’s Law could be read, yung the Ten Commandments or biblical summaries of the law na makikita natin sa Matthew 22, yun yung the greatest commandment, or yung Micah 6.8, “What He has required of you.” Romans 12, another pag-i-explain of what are the implications of being saved. Meron din Galatians 5, yung fruit of the Spirit. At yung Matthew 5–7, yung Sermon on the Mount. Ito ay mga pagpapaliwanag ng batas at maaari sila, they are the appropriate word from God na mag-uudyok sa atin ng confession.

Maliban sa mga mismong utos ng Diyos or commandments, maaaring texts that speak of God’s holiness. Halimbawa, Psalm 15, “Who shall ascend to His holy hill?” At Isaiah 6, or yung Habakkuk 2:20, yung dating nakapaskil dito sa harap. At maaaring din yung confessional and catechetical expositions. Meron sa confession na pagpapaliwanag ng batas; maaaring yun yung binabasa in the portion of reading of the Law.

Then, the people respond by praying a confession of sin. At yung prayer na yun, maaaring meron lamang mangunguna na isa, na siyang mangunguna as representative of the people confessing their sin and praying for pardon, given that the law exposed their sin or showed them the holiness of God and thereby exposed their sinfulness. At sila ngayon ay nagkaroon ng sense of their unworthiness in front of the holiness of God. Kaya tatawag sila sa Diyos and asking for pardon and mercy.

Maaaring meron lamang manguna. Maaaring itong pangunguna ay extemporaneous prayer or sinulat at binabasa sa harap. Maaaring corporate yung prayer, sabay-sabay lahat doon sa panalangin. At kadalasan maaaring sound reading, or maaaring ang kanilang samang-samang panalangin ay isang hymn na isa ng kinataha for a confession of sin. Or maaaring ding reading: merong nakasulat na prayer, babasahin nila lahat together. Ganun din naman ang ginagawa sa sound.

Minsan, a prayer inspired by or shaped by meditation on scripture ay pwedeng basahin or recited. Halimbawa, memorized na natin lahat ang Psalm 51. Dahil hindi natin memorized ngayon, pero halimbawa nangyari na paulit-ulit natin ginawa na nagkakaroon ng confession of sin in response to reading of the law, may portion of Psalm 51 na yun lagi yung ating ginagawa. So maaaring i-recite na lang natin lahat even without reading dahil alam natin kung ano yung mga salita ng prayer na yun.

Yun yung pwedeng maging gawain in confession of sin sa part na yun. Meron din mga parts sa confessions and catechisms that can sound like maybe appropriate confessions of sinfulness. So maaaring yun din yung mga gawing tugon.

Ngayon, pagkatapos nito, in the ordinary Reformed service, pagkatapos ng confession of sin, they go to an assurance of pardon. Pagkatapos na sila ibasahan ng batas, ipakita ang kanilang kasalanan at sila ngayon ay mananalangin for mercy, ang susunod na bahagi in many Reformed churches ay assurance of pardon.

At ito nga yung aking lesson today, na pinamagatang kong “God’s grace, our thanksgiving.” Ngayon uli, yung dialogue naman na ngayon, ang Diyos ay magpapahayag ng Kanyang biyaya at pagpapatawad, at tayo ay magpapahayag ng ating pasasalamat.

Kung inyong napapansin yung pattern, actually, kung alam nyo yung acronym na ACTS para sa prayer—Adoration, Confession, Thanksgiving, Supplication—ay para ang binigyan ng mga bahagi yung worship service para sa bawat isa iyon.

So magsisimula doon sa adoration at actually tawag ng marami sa iba, sa kanilang part na yun ng worship, sa call to worship, ang tawag nila doon ay adoration.

At yung pagkatapos ay confession, at ngayon nga, thanksgiving.

Dahil nga na bibigyan ng bahagi ang lahat ng uri ng panalangin na makikita natin sa Biblia na iminumungkahi sa atin through the sons and also through instruction na dapat tayo ay nagpapasalamat o dumudulog para sa pagpapatawad.

So yung bawat isa ay nagkaroon ng lugar doon sa worship service.

At yun nga yung naging order: pagkatapos ng call to worship, we respond, we pray in adoration. Pagkatapos ng reading of the law, we pray a confession of our sin. At yung pagkatapos na tayo ay nag-confess of sin, at syempre ang karugtong noon, magandang karugtong noon, ay na tayo naman ay e-assure of grace in Christ. At kung tayo ay napaalalahanan ng biyaya ng Diyos, an appropriate response to that is thanksgiving.

Ito ang sabi ni Brian Chappell sa kanyang aklat, Christ-Centered Worship: “With confession comes perception of the need for pardon, and so the prayer for pardon naturally follows.”

And then, yung susunod, the assurance of pardon. Sabi niya: “The assurance of pardon in a worship service announces God’s forgiveness. Shame is past, guilt is gone, and divine mercy is ours. We have peace with God because Jesus paid the penalty for our sin on the cross. By faith, we are united to Christ and may rest in the knowledge that we are as precious to God as His own child.”

So, the assurance of pardon comes as a word from God, at na maaaring ang ginagawa ay appropriate texts are simply selected for this purpose. Katulad ng nagbasa ng word from God, ng law, or a word that explains His holiness, and therefore, yung mga tao ay mag-respond in confession, maaari naman, parang in response to our confession, yung sunod na doon ay ia-assure naman tayo of God’s grace.

Halimbawa, ay Psalm 103, 8-12:

“The Lord is compassionate and gracious, slow to anger, abounding in love. He will not always accuse, nor will He harbor His anger forever. He does not treat us as our sins deserve or repay us according to our iniquities. For as high as the heavens are above the earth, so great is His love for those who fear Him. As far as the east is from the west, so far has He removed our transgressions from us”

So, itong salitang ito ay madalas gamitin as an assurance of pardon in the service pagkatapos ng confession of sin. At maraming ibang mga assurance texts.

Yung isa ay, siyempre, yung Romans 8. It’s there for now, no more condemnation for those who are in Christ. Minsan, ginagawa pa itong responsive reading.

So, halimbawa, sasabihin ng leader, “What shall we say then? Who shall separate us from the love of God?”

At maaaring sumagot yung congregation na, “Walang makapag-aalis sa amin. We are more than conquerors in Christ.”

So, sa ganitong paggamit ng salita ng Diyos, ay tayo nakakakapit sa Kanyang salita na merong pangako sa atin ng biyaya, and the people are taught to hold on to the promises by faith in words of Scripture.

So, maaari din na ang simpleng tugon sa ganito, pagkatapos basahan tayo ng assurance of pardon from such texts or other appropriate texts, ay being reminded of God’s grace, the people of God respond in thanksgiving. Appropriate psalms, hymns, and songs can be used for this purpose.

Halimbawa, yung Let Us Love and Sing and Wonder ni John Newton. Ito yung isang linya: “Let us wonder, grace and justice join and point to mercy’s door. When through grace in Christ our trust is, justice smiles and asks no more. He who washed us with his blood has secured our way to God.”

So, maaaring ito ay isang tugon doon sa assurance of grace to us. Pagkatapos na tayo ay paalalahanan ng ating sinfulness, we are also reminded of grace that is in Christ, and so by faith we now sing in thanksgiving to Him.

So, ito yung ginagawa sa maraming Reformed churches; ganito yung order. Tapos ng call to worship, usually, actually yung thanksgiving song in response to the assurance of pardon is the first song in a usual order sa reformed church.

So, nangyayari, mabilis lang nangyayari yun: call to worship, and they respond usually not in song but a prayer of invocation na memorized na nila. And then there’s a reading of the Law, and then they confess together.

After nun, there’s an assurance of pardon, at yun nga, dahil sa kanilang may assurance of pardon of grace, ito na ang kanilang singing in faith and thanksgiving.

So, ano ang mga dahilan bakit nila isinaayos this way yung kanilang pagsamba? Bakit meron ganitong assurance of pardon? Merong confession of sin, before nun merong call to worship.

Ito ang paliwanag ng Orthodox Presbyterian Church sa kanilang Directory of Public Worship. Ang unang dahilan ay so that worship is conducted with reliance on God. Sabi nila sa kanilang paliwanag: “Public worship is to be conducted in a manner that plainly expresses conscious reliance upon the mediation and merits of Jesus Christ. To this end, it is well that there be a prayer of confession of sin early in the worship service.”

Yun yung naisip nilang una para ipakita na the whole worship is conducted in reliance on God and not in presumption of our worthiness before Him ay magsisimula yung worship in confession of sin. At dahil nagkawalan ng confession of sin, it is fitting that the minister as God’s ambassador then declare an assurance of God’s grace in Christ, reminding each worshiper that he can have boldness to approach the Holy God only through the mediation and merits of Jesus Christ.

So that way ay nagkaroon ngayon yung mga tao ng paalala that it is through Jesus Christ and His grace that we now worship Him with joy and faith. Kung alisin natin yan pagkatapos ng law and then we confess sin, at parang hindi natin na-communicate that it is through Jesus Christ now that we approach, para bang ay masama ako, kailangan ko magbago, kaya ngayon sasamba ako sa Kanya.

So without remembering grace and then we just reform ourselves na para bang haharap tayo sa Diyos ngayon as reminded of our sinfulness without being reminded of Christ in grace. Parang tumatayo tayo sa ating sarili o sa ating pagbabago o sa ating pag-behave ngayon in worship para ito’y maging katanggap-tanggap.

So the assurance of grace actually functions to remind us that it is only through the mediation of Christ and in His grace that we approach now with boldness, faith, and thanksgiving sa ating pagsamba.

Maliban doon, mayroon silang nakikita na mga biblical examples of meeting with God at ganito yung order. Isang mga usual na binibigay na example ay yung meeting ni Isaiah with God sa Isaiah 6.

Sabi niya: “One of the seraphim called to another and said, ‘Holy, holy, holy is the Lord of hosts. The whole earth is full of His glory.’”

Hindi ba ito parang isang call to worship and also a revelation of God’s holiness, parang reading of the law na ngayon ay nagde-declare ng holiness, at kaya ang nangyari sa harap noon, ang response ni Isaiah, is to confess his sin: “And the foundation of the threshold shook at the voice of him who called, and the house was filled with smoke. And I said, ‘Woe is me, for I am lost, for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips, for my eyes have seen the King, the Lord of hosts.’”

Sa harap ng kabanalan ng Diyos, yun yung kanyang naging tugon, to confess his sin.

And right after that, dahil siya ngayon ay nakakilala ng kanyang unworthiness, ang sunod na takbo ng kanyang meeting with God ay: “One of the seraphim flew to me, having in his hand a burning coal that he had taken with tongs from the altar. And he touched my mouth and said, ‘Behold, this has touched your lips, your guilt is taken away, and your sin atoned for.’”

So pagkatapos nun, binigyan siya ngayon ng assurance, and therefore sa ngayon tutuloy yung kanilang meeting na sasabihin ngayon, “Meron akong mission, napadala ko ganito, sino ang gagawa ng aking mission? Here I am, send me.”

So ito yung isang pattern na nakikita, at nakikita itong pattern na ito sa many other meetings with God, even in Solomon’s consecration of the temple, yung meetings na nakikita natin of Jeremiah and Ezekiel, yung nangyari din kay Peter, nung na-meet nila si Christ, ganoon din yung itsura na, “Oy, ang Panginoon pala ito. So, depart from me, I am a sinner. I will make you fishers of men.”

Kaya ngayon sila ay susunod sa Kanya. So again, meron ganong pattern: in front of the holiness of God, they confess their sinfulness, they realize their sinfulness, at kailangan silang i-assure of grace, and ang response doon will be a thankful obedience.

So, ito yung pangalawang dahilan, merong examples of meeting with God, kaya nila ginagawa ito na merong assurance of grace.

And lastly, ay dahil believers need both law and gospel, ay nangyari nga ay meron ng use of the law na ginawa doon sa worship service, kaya sila ngayon ay napaalalahanan ang kanilang kasalanan, and doon sa pagbasa ng Law, they were reminded of their sinfulness.

Pero tignan nyo nga itong sa Confession of Faith ng Westminster, Chapter 15, Paragraph 2, Of Repentance Unto Life.

Diba sa Protestant belief na yung repentance ay hindi lamang yung first turning to Christ, na sinabi ni Martin Luther sa first thesis of the 95 Theses, na pag nanawagan si Kristo na “Repent,” He is calling the believer to a life of repentance.

So, ito ay yung kanilang buong buhay. At itong pag-unawa sa repentance in the Reformed tradition, sabi: “By it, a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature and righteous law of God, and upon the apprehension of his mercy in Christ to such as are penitent, he so grieves for and hates his sin as to turn from them all unto God, purposing and endeavoring to walk with him in all the ways of his commandments.”

So, alam natin yung repentance usually pinapaliwanag as a change of mind and a turning. At yung nakikita natin doon sa huli, “he turns from them all unto God.”

Pero nakikita dito ang nabibigyang insight nitong confession ay kung paano nangyayari, ano ang nagdadala sa isang makasalanan na mahimasmasan sa kanyang pagiging makasalanan, paano siya nagigising muli, at paano siya bumabalik, ano ang nag-encourage sa kanya.

Ang una, sinabi dito, “It is out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature and righteous law of God.”

So, una, from the law of God that reveals his holiness, ay lumalabas yung napapakilala sa kanya na “Ako’y makasalanan.”

Pero maliban doon, hindi lamang na maunawaan niyang siya’y makasalanan, sapat na yun para siya ngayon ay makarepent. Ang kailangan niya is also an apprehension, “and upon the apprehension of his mercy in Christ, to such as are penitent,” yun yung naguudyok sa kanya ngayon na manumbalik.

Kasi nga naman, kung nalaman niya sa harap ng kabanalan ng Diyos na hindi ako karapat-dapat at sa harap Niya ako ay paparusahan, kung walang ngayong reminder of His mercy in the gospel, lalayo lang lalo yun. Tatakbo pa palayo at hindi magbabalik.

So, for repentance, ang kailangan is not only to show them their sinfulness, but also to show the mercy that is in Christ. So, believers need both law and gospel para sila ay manumbalik in repentance.

Ito actually, ang pananaw na ito in this confession was expressed much earlier on. Dito mas explicit yung pagkakasabi nila at paggamit nila ng difference of the law and gospel as functions of repentance.

Dito sa Augsburg Confession, ito yung confession ng mga Lutherans bago pa nagkaroon ng mga Reformed Confessions.

At actually, mabubuhayin na Theodore Beza ay nung panahon nila na hindi pa laganap yung paggamit ng mga Reformed Confessions na ginagamit natin ngayon, yung confession nila ay the Augsburg Confession.

So, dito sa Article 12 of repentance, kanilang pananaw on repentance sabi: “Now, repentance consists properly of these two parts. One is contrition, that is, terror smiting the conscience through knowledge of sin.”

Itong knowledge of sin ay nagmumula sa Law. So, ang unang kailangan para sa repentance is again yung contrition which comes from the Law.

The other is faith. Yun yung dalawang parts: contrition and faith. So, yung pangalawa na faith, it’s born of the gospel. Ayun yung explicit na pagsabi, repentance comes from both law and gospel.

At dito nga, ginamit pa nila yung lumang term, of absolution. Yung absolution, yun yung part in the worship service, tracing back to the practice of the Roman Catholic Church, na merong part na they absolve.

So, ang nangyayari, pagkatapos ng confession of sin in a Roman Catholic liturgy, ay sasabihin nung pare, na parang something like, “I declare you forgiven. I declare that you are forgiven.”

Ngayon, etong absolution na yun ay actually, ginamit pa rin nila yung term, pero of course, the Protestants objected to that. They objected na yung pare ay walang authority to forgive by himself at hindi dapat ganun ang kanilang idea.

So, eventually, yung term na absolution was naging out of fashion. Hindi na ito naging ginagamit. Pero yun naman pa rin yung ibig sabihin.

Sa mga Lutherans, they understood na hindi from the authority of the minister kaya siya nakakapagpatawad, kundi from the gospel. Dahil ang dinideclare lamang niya ay na all those who believe in the gospel are saved. So, ganun ang pag-unawa in the Lutheran tradition ng absolution.

So, it is the gospel and believers that for Christ’s sake sins are forgiven. So, ito ang paraan para madala ang tao to repentance.

At ito nga yung root, yung pinagmumulan nito: sabi, after nun na ikaw ay nadala ng law and gospel through contrition and then faith, it comforts the conscience and delivers it from terrors. Then, good works are bound to follow which are the fruits of repentance.

Dahil sa iyong pagtalikod muli sa iyong kasalanan at pagkapit muli kay Kristo, susunod ngayon ng mga mabuting gawa. They are the fruits of repentance dahil ito ay ikaw nga ay thankful muli na ikaw ay nanumbalik kay Hesukristo.

So, yun ang isang pinagmula nito. At kaya nga dapat nating makita na hindi sapat kung mayroong confession of sin ay iskip mo yung assurance of grace. Maaaring hindi formally kasama yung assurance of grace sa inyong liturgy, pero dapat yung nangunguna ay mayroong paring ganon.

So, actually ang nangyari nung panahon ni John Calvin ay pinaglalaban niya na magkaroon ng absolution. Pero yung mga tao, yung people in Geneva, ay nag-o-object dahil nga mayroon pa silang mga latak ng Roman Catholicism. Ayaw nila ngayon na tumanggap ng anything that looks Roman Catholic.

Ayun ang nangyari pa rin ay si Calvin, kahit na walang ganon formally sa worship sa kanyang pangunguna in Geneva, ay yung mga songs nakakantahin expressed to them assurance of grace and thanksgiving.

And also, by some, siyempre pag nangunguna ka, mayroon ka namang mga spill na ginagawa, parang MC. Yung pag-transition from one element to the next ay maaaring mailagay pa rin doon yung assurance of grace.

So, kung sa ating nga Heidelberg Catechism, Question 2, “How many things are necessary for you to know to live and die in the joy of discomfort?”

Three things.

1. First, the greatness of my sin and misery.

2. Second, how I am redeemed from all my sins and misery.

3. Third, how I am to be thankful to God for such redemption.

So, dito nga ay nakuha natin yung kahalagahan of having a law na dapat papaalala sa atin palagi that we are sinners, na hindi natin kayang iligtas sa ating sarili, kaya lagi tayong pinapaalala ng batas ng ating kasalanan.

Yun yung first that we need to know para tayo ay to live and die in discomfort.

Pero hindi sapat na iwan tayo doon in misery; kailangan na mapaalalahanan tayo at maturoan tayo how we are redeemed from all our sins and misery.

So, kung aalisin nga iyang part na yan at naturo lang sa atin yung ating sinfulness at tinuro sa atin yung law, ay kilala natin tayong makasalanan, repentance now sa ating pananaw is without grace and without Christ.

Hindi, “Masama ako, kailangan kong magbago at simula ngayon ay mamumuhay na ako ng naaayon sa Kanyang batas.”

So, ang kinilabasan noon, you might be behaving according to the law of God pero hindi out of grace, out of apprehension of His mercy, and it is not out of love or thanksgiving.

Kaya kailangan for us to live and die in the joy of discomfort ay alam natin three things: the greatness of our sin and misery, but second, also how we are redeemed from the sins and misery, and then third, how I am to be thankful to God for such redemption.

And of course, yung sunod dito, from where do we know our misery? From the law of God.

And then it describes how the law of God sa Heidelberg Catechism shows us our misery.

At sunod naman, how are we delivered from this misery? At doon i-explain yung gospel. From where do you know these things? From the holy gospel. Yun naman din ang kanilang pag-unawa.

So, yung sabi dito sa Canons of Dort: “Though the law reveals the greatness of sin, and more and more convinces man thereof, yet as it neither points out a remedy, nor imparts strength to extricate him from his misery, but being weak through the flesh, leaves the transgressor under the curse, and man cannot by this law obtain saving grace.”

Ito ay third and fourth head of doctrine, pag-a-five, I think.

So, sa Canons of Dort, ito ang sinasabi: the law reveals the greatness of sin, pero kung iiwan mo siya doon, ang mangyayari nga, you leave the transgressor under the curse, because through the law, you cannot obtain saving grace.

So, kaya kailangan mo ipaalalahanan din siya ng grace in Christ.

Ito nga ang sabi sa Belgic Confession: “Therefore it is not true that this justifying faith makes man indifferent to living a good and holy life. On the contrary, without it, no one would ever do anything out of love for God, but only out of self-love or fear of being condemned.”

So, ang nangyayari nga, kung ituro mo lang ang law to the people and bring them to their sinfulness, ay without reminding them also of grace in Christ, ay maaari mo silang to whip them back into shape, na pwede mo silang mapasunod at maging mga behaved people according to the law of God, but they all do it out of fear of condemnation, out of self-love, and not out of love for God.

Kaya, besides the law, na mahalagang ituro nga ulit ang tunay na ibig sabihin ng batas, that we cannot attain it by ourselves or we cannot attain righteousness through the law by ourselves, ay papaalalahanan tayo ng biyaya ng Diyos in the gospel.

So, ito ang sabi ni Jonathan Cruse sa kanyang article, What is an Assurance of Pardon? Ito ay nasa Ligonier website: “Those who are already trusting in Christ are forgiven before a minister declares it. Nothing objectively changes in us or between us and God at that moment. But though we are already forgiven, we often forget it, which leads to doubt and disobedience. The assurance of pardon, therefore, is a needed reminder of who we are as the people of God. Once you were not a people, but now you are God’s people. Once you had not received mercy, but now you have received mercy.”

Dito na i-explain niya yung kagandahan ng pagkakaroon ng assurance of pardon in the worship. Yung mga tao ng Diyos na madalas makalimot sa katotohanan na iyon, na sila ay mga anak ng Diyos na sila ngayon ay kinaawaan na nga.

At lalo na dahil sa dumaang linggo, sila ay bagabag ng kanilang konsyensya at sila ay namuhay sa mundo at siguro napaligiran sila ng marami na hindi naman ebanghelyo ang lumalabas sa kanilang bibig. At kaya sila ngayon ay accused of their sinfulness at nakakalimutan or handang makalimot na sa biyaya.

Kaya maganda na magkaroon palagi ng reminder of God’s grace. Ganda ang sinabi niya na, “though we are already forgiven, we often forget it, which leads to doubt and disobedience.” Sabi niya na ito actually ang pinagmumulan ng ating pagsuway when we forget that we are loved by God. Yun yung nawawala sa atin kaya tayo ngayon magkakaroon ng pagdududa, resentment towards Him, and readiness to disobey Him.

Kaya nga, sa conclusion, ito ang sinasabi sa Romans 1:16-17: “I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith. As it is written, ‘The righteous shall live by faith.’”

So, sa pagkakaroon ng weekly reading of the law, we are reminded of our sinfulness. Kung ito ay samahan ng weekly reading of the gospel or other words of grace from God, assurance of His graciousness, eh ito yung nagagawa sa atin.

At hindi nga dapat natin ito isipin na parang masyado tayong nagli-lean on grace, masyado tayong puro gospel. Kailan mangyayari yun na sumusubukan na tayo sa gospel. Sa totoo lang, itong gospel is the special thing, the thing that separates the church from everything else.

Sa totoo lang, minsan nag-aalala ang maraming mga iglesia na yung mga Kristyano ay nadadala ng kamunduhan. Kaya’t ang gustong ituro sa kanila ay ang batas ng Diyos, ang kabanalan, at ipaalala sa kanila kung anong tama.

Pero sa totoo lang, ang mga tao, maging mga hindi iman ng palataya, alam nila ang batas ng Diyos. Ito’y nakatanim sa kanilang puso at meron silang pag-unawa kung anong batas ng Diyos at kung anong tama. Hindi ito nawawala sa kanila. It is declared by everyone; hindi lamang ang iglesia ang magtuturo sa kanila ng batas ng Diyos. Some parts of it will be taught by philosophers, by Buddhists, by Roman Catholics. The Jews can teach you very well about the law, pero ang iglesia ay Christian church alone can teach you about the gospel.

Kaya ang mahalagang laging merong makita sa isang church ay yung gospel. Kasi yun yung wala sa mundo na kailangang mapaalala sa lahat ng believers. Yung pagkakadescribe dito na “it is revealed from faith for faith.” At maaari nating maunawaan na ganito nga ang buhay natin. Kaya, “the righteous shall live by faith.”

Binibigay yung paliwanag ni Pablo, bakit daw siya gustong mangaral sa mga taga-Roma. Kung babasahin nyo itong konteksto ng Romans 1, ay sinasabi niya, “Your faith is heard in all the world.”

So alam niya na itong mga taga-Roma ay mga exemplary believers. At actually yung kanilang faith ay heard in all the world. And this is all the more impressive na walang apostle ever before Paul na nangaral sa kanila.

Probably kaya lang nagkaroon ng Roman believers, ang pinaka-mai-trace lang natin sa Biblia ay in Acts chapter 2 nung nangaral si Peter, sabi, “Merong visitors from Rome.” Yun lang, at probably pag-uwi nila sa Rome, gumawa sila ng church. Pero pinagtataka nga bakit meron ngayong isang group of believers in Rome; their faith is known in all the world pero wala pa ever nakapunta sa kanila. It is a wonder of God’s grace.

So ngayon, meron nang strong believers doon pero sinasabi ngayon ni Pablo, I would like to preach to you also. Mangangaral siya ng gospel. Kanyang pag-unawa: the gospel is not only for unbelievers for them to be converted. Gusto niyang dalhin yung gospel to these believers, to these exemplary believers in Rome. At sinabi niya, “I am not ashamed of the gospel.” I am not ashamed to preach the gospel again to you believers because the gospel is the power of God unto salvation and it is what brings you from faith for faith. At yung buong buhay ninyo as righteous people, you shall live by faith. At kaya nga hindi siya titigil na ipaalala sa kanila yung gospel.

By the providence of God, it’s also chapter 1, verse 16 to 17 sa John. Titingnan ninyo, meron ding similar message of how grace upon grace is what we need. Sabi sa chapter 1, verse 16 to 17, “For from His fullness we have all received, grace upon grace. For the law was given through Moses; grace and truth came through Jesus Christ.” So ito yung what we behold sa mukha ni Hesukristo. We behold the glory of the gospel of the grace of God in the face of Jesus Christ. At sa pamamagitan noon ay nakakatanggap tayo ng grace upon grace. Paulit-ulit na pinapakita sa atin sa ating buong buhay na nakaasa lamang tayo sa Kanyang biyaya.

At dahil nakakatanggap tayo ng grace upon grace, doon lumalago ang ating gratitude upon gratitude. Dahil sa simula na tayo’y naligtas, we are now responding in gratitude at tayo’y nagsisimula nang mag-obey at lumalago sa ating pagsunod. Pero yung ating pagsunod ay kulang pa rin. Kaya’t kailangan natin muli ng paalala that it is all by grace. And again, lalago ulit yung ating gratitude dahil again, merong grace upon grace, hindi lang yung unang biyaya.

So ito yung kagandahan ng pagkakaroon ng assurance of grace in the worship service. At meron nga mga ibang churches na even though meron silang confession of sin, ay hindi nila nilalagay formally yung assurance of grace. Pero nagagawa nila ng paraan na meron pa rin siyempre yung shape of assurance of grace in their singing, in their prayers, following the confession of sin, o tinatahi na nila doon sa confession of sin yung assurance. Sasabihin nila pagkatapos ng confession of sin, babasahin nila yung 1 John 1: “If you confess your sin, God is faithful to forgive you.” So meron na uling assurance. And then they sing in thanksgiving at yun yung naging magandang order. And this way ay natuturuan yung mga tao that the worship is conducted in reliance upon God.

So ito yung assurance of grace. So far, sa totoo lang, in the worship service, maikli pa lang yung nako-cover—mga siguro 20 minutes of the worship service pa lang yung nangyayari, simula call to worship hanggang sa assurance of grace or singing; baka nga mas maikli pa. Isa nang magandang sa pagkakagawa pa lang ng minister yung Word at yung iba-ibang mga words na makikita natin sa Biblia: na minister sa atin yung Kanyang panawagan, yung call to worship; and then the law was ministered to us; and also the grace was ministered to us. Tayo ay sumasagot, nagre-respond in appropriate prayers to all those words.

Q & A

So mayroon ba kayong katanungan tungkol dito sa bahagi na ito ng lesson?

Q: Yes. Yung pong confession of sin, Kuya IE, doon sa una mong slides kanina, sabi mo doon it could be an extemporaneous prayer or a pre-written prayer to be led by the worship leader. Hindi po ba siya—mayroon flags po ba if it’s a silent personal confession of sin?

A: Mayroon mga churches na gumagawa noon na magkaroon ng silent confession of sin pero mayroon pa ring part na gagawin nila together. Either mag-close in prayer yung nangunguna or mayroon lang silang i-recite in unison na words of confession. Pwede namang magbigay ng time na magkaroon ng silent confession of sin. Mayroon actually sinasabi sa Augsburg Confession about confession na it is not required that you ilista mo lahat ang iyong kasalanan o na alalahanin mo lahat. Actually, ang pagkakasabi sa Augsburg Confession, hindi lang na madami kundi that it is impossible; the sinner himself does not know kung ano ang kanyang mga kasalanan. So ganoon. Maaari namang bigyan ng ganoong pagkakataon. Pero maganda pa rin, dahil kayo ay gathered together as a church, you also corporately confess your sins together. Sa isang Baptist church, meron silang 30 seconds na silence. Para bang ang sinasabi ng worship leader, “Ito yung confession of sins.” Pagkatapos noon, meron silang sabay-sabay na congregational confession of sins written. So yun yung sinasabi mo kaninang pwedeng sabay. May wisdom nga din sa practice niyan kasi nga isa sa mga concerns sa pagkakaroon ng unison prayer na words na hindi kanila necessarily ay baka hindi sincere yung mga tao sa kanilang pag-confess o baka gawin lang nila yun out of rote. Maganda magkaroon ng moment of reflection na sila ay alalahanin nga talaga yung kanilang sinfulness. Of course may wisdom doon; hindi rin tayo sure kung—malay ba natin—gamitin lang nila yung panahon na yun para magpahinga tapos after 30 seconds ay mag-pray. So hindi talaga itong mga ganitong ways ensure sincerity of people. Pero hindi natin trabaho yun. Yung hearts of people is not ours.Pero ang gagawin nga natin is to give them that window na magkaroon nga ng ma-express ang kanilang confession of sin and their humbling themselves before God. Maganda actually—lalo na kung ine-expect naman natin—the people of God should be confessing their sins everyday as taught by the Lord’s Prayer. Meron silang sariling private confession of their sin. At maganda na maturuan sila ng words of Scripture how to pray. So by the guidance of the Church in this confession of sin—yung Psalm 51, Psalm 32, many other penitential psalms—ay nagtuturo sa kanila how to really lay out their hearts before God. So merong, tingin kong, mas priority to teach them how to confess rather than just let them pray by themselves, which they should be doing by themselves anyway.

Q: Hindi naman ito question pero appreciation doon sa topic. Kasi doon sa pagbabasa, halimbawa, doon sa hymn book natin, meron doong may mga theme, assurance of faith, tapos yung about the deity of God, kasi Jesus is talking about the Church. So una yun, na-appreciate ko yun. Then sa background ng hymns, meron doong short explanation na itong hymn na ’to ay response sa confession o kaya response ito doon sa call to worship. So ngayon sa akin, as we go through with the discussion yung sa liturgy, ay nagiging mas malinaw ngayon sa akin na kung paano natin tingnan yung hymns—kung ito ba ay response para doon sa after preaching o kaya appropriate itong hymn na ’to para sa ganitong bahagi ng liturgy.

A: Yung sanang nauunawaan natin na yung singing na ginagawa as a practice in churches ay hindi lamang a way to manage our emotions, though that is important, na ito ay actual prayers of people. Ito’y dinadalangin natin at nagpapahayag tayo ng damdamin sa Diyos. I think with a good liturgy in the church, in good order, ay nai-encourage na maunawaan yung songs deeper or ma-express sila deeper as response to different aspects of God—of how we know Him, we know His holiness, so we respond in humility and confession; and we are reminded of His grace, so we respond in thanksgiving. Nagkakaroon tayo ng appropriate expressions of different emotions to God sa ating mga pagkanta in a well-ordered liturgy.

Q: Salamat sa lesson, Brother IE. Yung question ko naman is paano ba natin maiwasan na maging mechanical na dahil nagiging familiar tayo doon sa liturgy, yung pagkakasunod-sunod; minsan alam na natin yung pag nag-call to worship na, alam na natin hymn na agad. Parang ganoon. So paano natin maiwasan, lalo na sa medyo matatagal na talaga sa faith? Paano natin maiwasan na ganoon na hindi siya maging mechanical lang na, ‘Ay, alam ko na ’yan, kabisado ko na ’yan, eto na yung mangyayari.’ Minsan nakakalimot nga tayo sa ganoon. Bukod doon sa, sabi mo nga, lagi natin i-remind yung sarili natin ng gospel. ’Yun lang siguro. Baka may i-add ka lang or may i-advise ka sa amin. Thank you.”

A: Yung una nga, siyempre mainly yung ganyan ay nasa individual people at responsibility nila to be sincere in worship, at pananagutan din nila if they are insincere in worship. Pero yung mga practical ways na maaari itong magawa ng church or ng leaders, sa paggawa, una: siyempre, yung simple is to just have variety. Pag nag-introduce ka ng different words of the law—so yung pagpapakita na, halimbawa, sa reading of the law, iba-iba yung mga babasahin ninyo every week. Tapos mag-iintroduce ka; nabubuksan na actually yung mata ng mga tao na maunawa nila na scripture reveals the holiness of God and it actually teaches me of my sinfulness. So baka hindi yun naging clear before pero by experiencing it in the liturgy, mas naging malinaw sa iyo. And also, yung pagturo sa kanila ng different prayers ay also a way na, parang hindi—yung variety ay magbibigay ng freshness. Of course, responsibility din ng mga leaders. Merong mga portions si Brian Chappell doon sa book niya na Christ-Centered Worship na halimbawa daw yung assurance of grace should not be given in the tone of a funeral, kasi nag-a-assure ka ng grace. There should be a joy that is makita doon sa mukha nung nagmi-minister ng assurance—that there is love and care for the people, meron talaga siyang trust in that grace kaya niya yung binibigay. So may ganoong klaseng responsibility ng leaders. Pero maliban din doon, also yung—maliban sa variety, actually repetition also sometimes helps. Na yung familiarity, to some degree, ay pwedeng magbukas ng many other aspects or depth to the same thing. Kaya kailangan ng wisdom in handling both variety and repetition, at gamitin yung together para magkaroon ng bagong pag-unawa palagi yung mga tao. And just promoting that spirit sa pamamagitan ng preaching and conversation na maitanim talaga yung sincerity in worship; magkakaroon ng sincerity in worship na nagmumula talaga sa atin.

Additional: Yung iba kasi, kaya ayaw ng ganitong tinatawag natin na liturgy ng dialogical public worship, ang nagiging model kasi yung Katoliko. Pero kung mapapansin ninyo, nandoon yung form sa liturgy ng Katoliko pero merong isang bagay na pinaka-importante na wala, and that is the primacy of preaching. Kaya kung mananatili sa isang lokal na iglesia ang kahalagahan ng pangaral ng Salita ng Diyos na tama, all of this liturgical form ay makakatulong. Pinag-uusapan namin ito ni I.E. bago niya itinuro ito. Mapapansin ninyo, kadalasan sa ating worship, ang nagsasalita lang ay yung nasa harapan, tapos ang congregation ay walang engagement. So itong nakikita natin na ito, naturo na ito, ay ang worship leader at ang congregation ay engaged doon sa worship. Kasi kadalasan, “Katoliko ’yan,” o kaya “’Yan yung mga patay na relihiyon.” Kaya naman sila namatay—wala ang pangaral ng Salita ng Diyos.

A: Yun ang nangyayari nga sa Roman Catholic ritualism. Kaya sila nagiging ritualistic in their observance of their worship ay dahil nagkakaroon ng maling paniniwala that the actions themselves or yung outward na pagganap, yun mismo yung may bisa para sila ay ma-sanctify. So sa kanilang pagluhod this many times, o sa kanilang pag-pray o pagbigkas ng mga salita, even of prayers that they don’t understand in different languages, or sometimes just being present in a worship service where a priest recites a prayer in Latin—ay sa kanilang pananaw, meron silang superstition na yun ay may bisa na magbago sa kanilang puso. So sa kanila ay napunta doon sa ritual mismo yung kanilang pananampalataya. Pero sa liturgy nga ng Reformed, una, meron nga ang primacy of preaching. At sa preaching ay merong pinapakita na hindi dapat yung Salita ng Diyos ay marinig ninyo lang ng walang pag-unawa. Kaya pinapaliwanag at dinadala sa inyong konteksto at explained in your language kasi dapat may pag-unawa. So yun yung isa sa mga main differences of a Reformed worship—ay meron dapat understanding of the people. At dahil merong pag-unawa, doon nga magsisimula from the preaching na yung lahat ng kanilang gagawin ay hindi nila nakikita na yung outward actions is the efficacious vehicle of God’s grace. Ang means of grace ay yung Salita at hindi yung mismong action. So again, itong mga ’to ay also ministry of the Word—yung ginagawa, na mini-minister sa kanila yung Salita ng Diyos. Yung law of God ay pinapaalala sa kanila: banal ang Diyos, ito ang Kanyang mga kautusan, at hindi mo ’yan ginagawa, makasalanan ka. So ito ay a meaningful word; hindi ito parang isa lamang incantation na binigkas sa harap nila ng walang tunog. So kung ang isang tao ay makakapakinig ng may understanding doon sa revelation of God’s Word, siya ay tunay na tatamaan sa kanyang konsiyensya. At ganoon din, kapag pinaalalahanan siya ng grace ay meron siyang sincere response doon sa ginagawa. So yun—sa pamamagitan ng preaching of the Word sa simula, the primacy of the preaching of the Word, and giving understanding to people—ay hopefully, by the Word of God, hindi mapupunta sa ritualism yung ginagawa sa worship.

Q: Ito, hindi naman tanong—share ko lang, naalala ko lang doon sa ibang church na Reformed na natutunan ko. Basically, ang pinapaalala lang para hindi maging mechanical. Nabanggit mo, nabanggit ni pastor: huwag lang form. Kasi kung form lang, talagang patay. Kung may form para may order, okay yun. Pero kailangan talaga yung substance. May substance na at ang puso nakahanda.

Q: Pasensya na, overtime. Pero baka gusto mo dagdagan yun, mag-comment? Brother IE, nasa isip ko yung sa Corinthians ba yun? May binabanggit about saying “amen”? Kasi nabanggit ni pastor yun: engagement dapat yung mga tao. Or could we say na advisable or to be encouraged after the end of prayer, halimbawa, the people would say “amen”? Or even during the preaching, if the person listening would like to say “amen,” huwag siyang mahihiyang magsabi na “amen.” Something that makakatulong sa engagement.

A: Sa 1 Corinthians 14, binanggit yung tungkol sa amen. Una, ang context noon ay meron kasi yung mga nagpe-pray in tongues at walang nakakaunawa. So paanong magkakaroon, makakapagsabi ng kanyang agreement and can say “amen” to your prayer kung wala namang nakakaintindi? And therefore your prayers should be in the language of the people at nauunawaan. At syempre totoo din yun, paalala din sa pangaral, na dapat yung kanyang pangaral ay nauunawaan. So yung tinuturo doon ay dapat na understandable, intelligible yung lahat ng ginagawa sa church at hindi a mere ritual. At nakikita din natin doon na mukhang merong practice yung mga tao to say “amen” to prayers. At siguro nakita natin in the history of Christian worship na ang kadalasang amen ay usually after a prayer. So they express their agreement to prayers kasi nga may nangunguna at hindi sila nagsalita in the way to say “amen” after that. So isang appropriate yun na way to express your unity as a church — to say “amen.” At actually may explanation in the Heidelberg Catechism; that is the last question kung ano yung ibig sabihin ng “amen.” So bahagi yan sa ating pagsamba, pag-unawaan ng prayers. And also, yung sinasuggest nga dito: magkakaroon ng prayers na in unison kayo. Kung hindi man ganoon na mangyayari, meron lang nangunguna, maganda yung amen. So I guess pwede namang i-encourage yun. I don’t know about preaching. Ako, maguguluhan siguro kung may “amen” nang “amen” habang nag-preach siya. Though siguro entertaining din para sa akin. Pero okay namang mag-express ng agreement to a prayer through “amen.” Ginagawa talaga yan in the history of Christian worship. And even in the Westminster Directory of Public Worship, meron sila mismong sinabi doon: it is fitting that the people say “amen” every time matapos yung prayer.

Q: Pero yung tanong ko ay tungkol doon sa huling lesson kasi wala ako dito noon — tungkol sa confession of sin. So naririnig kasi natin na problem ang watered down gospel sa mga churches ngayon. Pero tingin ko parang mas malala na problema ang watered down Law. Kasi merong natural na pharisaical inclinations sa puso ng tao na ibe-bend yung Law para i-flatter yung sarili nating good works or yung ating sariling faithfulness or yung sarili nating zeal. So parang ang tanong ko ay: meron bang safeguard ang liturgy, or yung pinapropose nating changes sa liturgy natin, against a watered down Law that panders to peoples’ natural sinfulness — na parang i-police lang yung behavior ng mga churchmates nila?

A: Actually, madaming nagsasabi among the Reformed na the way to counter yung watered down Law na parang the Law is preached as if it can be obeyed by people ordinarily — “O, yan, ito yung batas, gawin mo, kaya mo yan, ayusin mo” — so yun yung usual na pangaral. Pero maraming nagsasabi na yung ganitong liturgy na the law is read and tinuturo yung mga tao na ang response nila doon ay confession of sin… that teaches them that this Law is something they cannot attain. So maraming nag-reason actually in the history of the Reformed churches na itong practice of having the Law read this way, and nakukommunicate sa kanila, ang ginagawa nito is to expose God’s holiness and therefore expose their sinfulness. This way ay naco-communicate: this law is far above you and you are way below it. Tapos kailangan mo ngayong mag-confess ng sin. So yun, yung sagot ko ay yes — the practice of this liturgy na the law is ang response to the Law is confession — it trains believers to understand they cannot fulfill it by themselves, they cannot be righteous by the Law, and can only trust in God’s grace.

[Closing Prayer]