Reformed Liturgy
Introduction

Magsisimula po tayo ng isang bagong series sa ating Sunday School, at ito ay tinatawag na Reformed Liturgy. Siguro yung salitang “liturgy” ay familiar kayo kung kayo ay nanggaling sa Catholic background. Ako ay nag-aral sa Catholic school noong elementary, at doon ko din unang nalaman ang salitang “liturgy.” Kaya ang pagkakaisip ko rin dati sa salitang liturgy ay ito ay kung ano man ang ginagawa ng mga Katoliko sa kanilang misa.

Pero yung salitang liturgy ay actually ang ibig sabihin lamang ay ito ay pumapatungkol sa “order of worship,” at ito’y nanggaling sa Greek word na liturgia. Tapos ito ay a compound word that means “a work for the people, for the people.” At iba, sabi “work of the people” daw, pero grammatically parang mas tama ay “work for the people,” at mas ginagamit ito na ang ibig sabihin ay “a public service.” Kumbaga ay paglilingkod sa bayan.

Yun yung ginagamit sa Griego. In liturgy, pag ginagamit yung salitang yan, ay tungkol sa paglilingkod sa publiko. Yung isang tao na politiko o isang philanthropist ay gumawa ng isang sacrifice out of his own wealth o ano para maglingkod sa bayan, o ginamit niya ang kanyang sariling lakas para tumulong—ito ay isang public service.

At sinasabi, bali, sa pag-iisip na ang worship ay isang public service ay na ito’y paglilingkod doon sa kapulungan. Ang pinaglilingkuran ay yung church. Ito ay isang sumasang-ayon, or at least nasasalamin, yung pag-unawa in Reformed theology na yung tinatawag natin na “worship service,” ang actually pinaglilingkuran ay yung mga tao, yung congregation.

At sa ating pananaw din, sa Reformed theology, ang naglilingkod ay ang Diyos, o si Kristo ang siyang nagmiministeryo sa atin sa pamamagitan ng kanyang mga itinalaga na ministers, at kanyang itinalaga na mga ordinansya ay ginagawad niya sa atin ang kanyang mga pagpapala. Kaya siya tinatawag na “worship service.”

Yun ang karaniwan, siguro, na pag-iisip na yung service ay tayo ay naglilingkod sa Diyos, na yung ginagawa natin ay “our service to God.” Ngunit actually, practically, diba, kung titingnan natin kung ano ang ginagawa sa worship service—wala tayong ginagawa para sa Diyos na meron tayong inaalay sa Kanya. Hindi natin ginagawa yung mga ginagawa sa Old Testament na mag-aalay tayo ng baka. At sinabi rin mismo sa Psalm 50 na sabi ng Diyos na, hindi naman siya napaglilingkuran—“kinakain ko ba yan? Do I drink the blood of bulls?”

At tingin mo ba natutuwa lang Siya dun sa amoy ng pag-ihaw kaya kapag ikaw ay nagsusunog ng baka ay ito ay kinululugdan na Niya? Ito ay hindi. Para sa atin yung ginagawa sa pagsamba. Ito ay para sa atin at hindi actually para sa Diyos. Tayo ang mga beneficiaries. Tayo ang napaglilingkuran in the service.

So itong tinatawag na Reformed Liturgy, ang ating pag-aaralan ay kung ano ang ginagawa sa pagsamba in the Reformed churches.

At dito, yung salitang liturgy nga ngayon, in ordinary usage, ay hindi na necessarily tumutukoy dun sa ritual ng mga ginagawa ng mga Katoliko. It is just referring to the order of worship, kung ano yung mga ginagawa nila during a worship service. Minsan ginagamit na yung salitang liturgy to refer to the program. So halimbawa, itong program na meron tayo, yung printed program, ang tawag ng iba dyan ay their liturgy. So sasabihin, “Para sa ating awit, buksan ninyo ang inyong mga liturgy sa second page.” So yung mismong printed program ay tinatawag na “the liturgy” kasi nga it is just referring to the order of worship.

At gusto lang natin tingnan ano ba ang customarily na ginagawa in the Reformed churches through history, bilang ang Reformed tradition na tayo ay consciously identifying as a Reformed church. At nakikilala natin ang mga nauna sa atin through centuries, na sila ay malaking tulong sa atin sa ating pag-aaral ng Biblia. Sila ay nagbibigay kaliwanagan sa kanilang mga pag-aaral sa Biblia, at nakatulong sa atin na maunawaan kung paano dapat mamuhay ang Kristiyano at paano dapat gumalaw ang iglesia.

So tayo ay titingin sa ano ang mga ginagawa ng Reformed churches in worship, para tayo ay maturuan at ma-enrich ang ating sarili ding ginagawang pagsamba.

Ang layunin lamang nito ay isang simple: na ang ating buong buhay, ang ating layunin ay ibigin ang Diyos. Sabi sa Matthew chapter 22, verse 37 to 38, may nagtanong kay Kristo, “Teacher, which is the great commandment in the law?” At ang kanyang sagot, sabi ni Kristo: “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment.”

So nakita natin dito, si Kristo mismo ang nag-identify what is the great and first commandment. Yan ay galing sa Deuteronomy chapter 6, verse 4—yung kanilang tinuturo mula sa pagkabata ng mga Hudyo. The great and first commandment is to love the Lord your God with all your heart and with all your soul and with all your mind.

Sa 1 Thessalonians 4—ilang beses kong kinote ang 1 Thessalonians 4 kanina umaga—ito talaga ay isang aking favorite passage sa parang malaking buhay ko na itong gabay sa akin, nagbibigay sa akin ng simpleng kaliwanagan kung paano mamuhay. Sabi sa 1 Thessalonians 4, verse 1: “Finally then, brothers, we ask and urge you in the Lord Jesus, that as you received from us how you ought to walk and to please God—just as you are doing—that you do so more and more.”

So sa ating lakad dito sa buhay, hindi naman kailangan na lagi tayong nag-iisip, “Ano kayang panibagong paglilingkod ang aking idadagdag?” o kailangan natin maging creative kung paano natin iibigin ang Diyos. Tinuro na sa atin na ang ating pinaka-tungkulin ay na ibigin Siya, at tayo lamang ay lumago sa pag-ibig na iyon—gawin natin pa lalo at paulit-ulit.

At ang ating gustong gawin ngayon ay, sa tulong ng liwanag na makukuha natin from the Reformed tradition, ay particularly i-apply natin ang ating pagsisikap na hanapin kung paano natin Siya mas iibigin pa doon sa ating pagsamba. Marami tayong sigurong individually pwedeng i-address sa ating buhay kung saan mas mapapalalim natin ang ating pag-ibig sa Diyos—anong panibagong pagsunod ang ating maaaring idagdag sa ating buhay.

Pero as a church, bilang isang iglesia, ito ang isang kongkretong maaari nating i-address together: itong ginagawa natin na pagsamba tuwing araw ng Panginoon. Ano ang mga maaari nating mapabuti, mapaigi, sa ating ginagawang pagsamba? And this is all to love God more and more.

So ating aaralin from now and the next few weeks itong tinatawag na Reformed Liturgy. Dito sa Reformed Liturgy, itong ating gagawin ngayon ay isang introduction. At dito titignan natin ang principles of Reformed worship para maunawaan natin at matuto tayo from the example of the Reformed churches para sa ating sariling pagsamba.

Ang dalawa lang na itatanong ay:

• What do Reformed churches do in worship?

• How do Reformed churches do them?

So ito lang yung dalawang tanong na ating sasagutin dito sa pag-aaral na ito. Titignan natin ano ang ginagawa ng mga Reformed churches sa kanilang pagsamba. At gusto din nating mas kilatisin pa itong kanilang mga ginagawa—paano nila ito ginagawa? At siyempre, hindi natin gagayahin lang, titignan kung ano bang ginagawa nila, “gayahin kaya natin?” Kundi gusto natin tingnan paano nila ginagawa, ano kaya ang kanilang mga dahilan, ano ang mga unawaan nila sa Biblia, paano sila nakarating sa ganitong konklusyon. At maaaring maturuan tayo dito kung paano natin mapapabuti ang ating sariling pagsamba.

So una, doon sa tanong na “What do Reformed churches do in worship?” ay ito yung tinatawag na “the elements of worship”—yung ano ang mga nilalaman ng Reformed worship.

At in worship, Reformed churches do only what God has commanded in Scripture. Ito ang conviction ng Reformed churches. Sa paglaon ng panahon, ito ngayon ay kilala na bilang “the regulative principle of worship.”

Hindi ever actually tinawag na “regulative principle” ang prinsipyong iyan until mga 1900s. Ito ay hindi lumabas sa mga sulat ni Calvin, mga Puritans, pero yung mismong prinsipyo ay expressed in many ways. Pero ito ay tinawag na “regulative principle,” probably kinuha nila from the philosopher Immanuel Kant, and eventually as they were writing in around 1900s, in-apply nila na merong regulative principle for worship, at ito ay yung principle na you can only do in worship what God has commanded.

So as early as noong Heidelberg Catechism around 1563, ay ito yung kanilang pag-unawa sa Second Commandment:

“What does God require in the Second Commandment?”

 “That we in no wise make any image of God nor worship Him in any other way than He has commanded us in His Word.”

So ito ay binibigyan ng confessional status: yung prinsipyo na sa pagsamba, ang gagawin lang natin ay kung ano ang pinag-utos.

Ito ay yung naging prinsipyo na nag-drive ng mga malalaking pagbabago ng worship from the Roman Catholic worship na kanilang kinagisnan. At ano yung mga malalaking binago nila noong lumabas sila from the Roman Catholic Church? Kanilang sinikap na balikan kung ano ang tinuturo ng Biblia at i-purify ang worship, at ang nakikita nila: kailangan ang mga ginagawa lamang sa pagsamba ay yung mga iniutos.

Isa sa mga pinakadiretsong kailangan nilang gawin ay naunawaan nilang wala dapat imahe. So ang pagdating sa Roman Catholic Church, na meron doong madaming mga imahe, ay inalis nila yun sa kanilang worship. It should not be part of their worship. It should not guide their devotion. At hindi rin nila luluhuran yun—hindi lamang yung mga imahe ng ibang mga santo na hindi si Kristo. At hindi nila tinatanggap na merong imahe ni Kristo doon dahil sinasabi: hindi nga dapat gumagawa ng imahe, at ito ang maggagabay sa atin sa pagsamba. Ang dapat na ginagawa lamang sa pagsamba, ang paraan ng pagsamba sa Kanya, ay yung mga iniutos lamang.

Ito ay nagmumula sa ilang mga talata. Halimbawa yung Deuteronomy 12:32—magsisimula yan sa verse 29—na sinasabi: pagdating nila doon sa lupang pangako, huwag silang titingin-tingin doon sa kanilang paligid at sasabihin, “Paano ba sumasamba ang mga ito sa kanilang mga diyos-diyosan?” at iisipin na “Ito rin ang aming gagawin para sa aming Diyos.” At yung sinabi sa verse 32: “What I have commanded you, you shall do. You shall not turn from it to the left or to the right.” So hindi ka dapat magdadagdag. “You shall not add to it or take from it.” Yung mismong iniutos.

So sa pagsamba, ang dapat lang na ginagawa ay kung ano ang iniutos. Yun yung regulative principle. It was required of you. So hindi tayo nagtatanong lang: “Anong mga pwede nating gawin sa pagsamba? Anong pwede nating gawin para sa Diyos?” Kundi ang ating tinatanong: “Anong mga hiningi sa atin? Ano ang mga dapat nating gawin? Ano ang sinabi ng Diyos na dapat nating gawin?” Yun ang ating gagawin.

Isa nga na usually binibring up sa usapan ng regulative principle ay yung sa Leviticus 10:1—na may nag-offer ng the “strange fire” or “unauthorized fire.” At hindi na ang kinagalit ng Diyos sa kanilang pagsamba ay dahil sila ay nag-sacrifice ng mga baby o nagdala ng mga temple prostitute, kundi na sila ay nag-offer ng isang apoy na hindi inutos sa kanila. It was an unauthorized fire.

So pinapakita nito ang prinsipyo na dapat ang ginagawa lang sa pagsamba ay kung anong iniutos. Yun dapat ang rule of worship—kung paano tayo magde-decide kung ano ang mga kasama sa pagsamba, ay dapat ito’y iniutos.

Kaya itong Matthew 15:9, ito yung sinabi ni Cristo, ang kanyang pagsuway sa mga Pariseo na sila ay nagdadagdag dun sa mga kautusan: “They teach as doctrines the commandments of men.” So sila ay nagdadagdag sa kanilang pagsamba, dun sa mga iniutos.

Ang dapat na ginagawa sa pagsamba ay yung mga iniutos lamang.

Meron pang ibang mga talata usually brought up regarding the regulative principle: “To obey is better than sacrifice.” Ito ay sinabi ni Samuel kay Saul. Noong si Saul kasi, sa kanyang palagay, na pwedeng siya na lang ang gumawa—siya ang nag-sacrifice. Pero sinabi ni Samuel sa kanya na to obey is better than sacrifice—hindi yan ang hinihingi sa iyo. So dapat gawin mo lamang kung ano ang pinag-uutos.

So ito ang regulative principle: na kung ano ang iniutos, yun lamang ang gagawin.

That is also expressed in the 1689 Baptist Confession of Faith, following the Westminster Confession of Faith, in the exact words, sa Chapter 22, “Of Religious Worship and the Sabbath Day,” paragraph 1:

“The acceptable way of worshipping the true God is instituted by Himself, and so limited by His own revealed will, that He may not be worshipped according to the imagination and devices of men, nor the suggestions of Satan, under any visible representations, or any other way not prescribed in the Holy Scripture.”

So sinabi: ang ating pagsamba is instituted by God Himself, at limited to His own revealed will kung ano ang ginagawa sa pagsamba. And He may not be worshipped according to any imagination or imbento nating sariling mga paraan ng pagsamba.

Halimbawa, makita natin na kinalulugdan ng asawa mo na magbigay ka sa kanya ng flowers—so ang gagawin mo ay mag-offer ka rin ng flowers sa worship. Ito ay hindi dapat ganun. Hindi mo i-imagine kung ano ang magpapalugod sa Diyos at gawin mo. Ang dapat gawin ay kung ano lamang ang hinihingi sa iyo, not the imagination and devices of men.

Nor the suggestions of Satan—halimbawa, nung tinukso si Christ, inaalis Siya mula sa Kanyang ginagawang worship, “Tumalon ka nga dyan…” Ito ay suggestions of Satan. He may not be worshipped that way.

Nor under any visible representations—yun yung mismong explicitly forbidden in the Second Commandment.

 Nor any other way not prescribed in the Holy Scripture.

So ito yung Reformed conviction: that the way we worship must be prescribed. The elements of worship must be the things clearly commanded and required.

So, yung iba pang itinuturo in the Reformed confessions tungkol sa worship ay:

Given na ito yung pinag-uutos, ito yung iniutos, dapat religious worship is to be given to God the Father, Son, and Holy Spirit, and to Him alone, and not to angels, saints, or any other creatures. And since the fall, not without a mediator nor in the mediation of any other but Christ alone.

So ito ay the First Commandment, spelled out in a different way: na ang pagsamba ay dapat sa Diyos lamang, and also through the mediation of Christ alone. Walang ibang Diyos na sasambahin; walang ibang mediator na lalapitan—only through Christ alone.

At sa paragraph 3, dito magsisimula yung unang nakitang element of worship. Kasi para malaman kung ano ang dapat ginagawa sa worship, hahanapin mo kung ano ang iniutos or hinihingi or explicitly inutos sa salita ng Diyos. At dito sa paragraph 3 ng ating confession, ay lalabas yung unang nakikitang malinaw na iniutos:

Prayer.

Sabi:

“Prayer, with thanksgiving, being one part of natural worship, is by God required of all men. But that it may be accepted, it is to be made in the name of the Son, by the help of the Spirit, according to His will, with understanding, reverence, humility, fervency, faith, love, and perseverance, and when with others, in a known tongue.”

So ito yung tungkol sa prayer. Pero ang tunguin muna natin dito ay yung fact na ito yung isa sa mga nakitang element of worship na malinaw na iniutos ng Diyos, na dapat maging bahagi ng pagsamba: ang panalangin.

Pangalawa, dun sa paragraph 5, ay makikita na tayo ng listahan ng all the other elements na na-identify ng Reformed tradition as part of Reformed worship. Dito nakita nila na ang mga ibang iniutos ay:

• the reading of Scriptures,

• preaching, and the hearing of the Word of God,

• teaching and admonishing one another in psalms, hymns, and spiritual songs,

• singing with grace in our hearts to the Lord,

• and also the administration of baptism and the Lord’s Supper.

These are all parts of religious worship of God, to be performed in obedience to Him with understanding, faith, reverence, and godly fear.

So ito yung mga elements of Reformed worship. Yung kanina: prayer. At ito naman yung iba:

• Scripture reading,

• preaching,

• singing,

• baptism, and

• the Lord’s Supper.

Ito yung simpleng laman ng isang Reformed worship.

So yung mga other things na maaaring nilalagay—yung iba na inalis from Roman Catholic worship, halimbawa, ay inalis yung mga ritualistic things that they do: yung may prosesyon na dadaan, yung genuflections na tinatawag—every time they mention the Trinity or Christ, they bow down. Yung sign of the cross, which is not commanded. Yung mga ganoong klaseng certain postures, or other superstitious na paggalaw, yung ringing of the bell—may nangyayari daw na ganoon. Hindi yun kasama sa mga utos ng Diyos.

At sa iba namang hindi Reformed churches, yung mga excesses would be:

• dancing, na nilalagay as part of worship (hindi naman iniutos to the New Testament church),

• foot washing na ginagawang ritual,

• and any other worship element na idinadagdag.

Hindi yun kasama kasi ito yung mga malinaw na iniutos to the church.

Makikita natin sa Acts 2:42. Halimbawa, these are the things that they devoted themselves to:

 the apostles’ teaching, the fellowship, the breaking of bread, and the prayers.

Yung singing, being a kind of prayer, ay pwede nating makonsider na kasama dun sa prayer kahit hindi siya binanggit dito. We do see sa Acts 16, Jesus, the disciples, and also Paul—singing and praying. They pray and sing; magkasama yan sa kanilang ginagawa.

So ito nakikita natin na ito yung kanilang devotion. This is the description ni Luke: what the early church did as it was formed.

Para lang mabigyan din—kasi hindi nga binanggit yung singing—sa Colossians 3:16, explicitly sinabi yung part ng singing:

“Let the word of Christ dwell in you richly; teaching and admonishing one another in all wisdom; singing psalms and hymns and spiritual songs with thankfulness in your hearts to God.”

Eto, ang mga elements na ito ang makikita natin actually na ginagawa din, parang itinuloy nila kung ano yung ginagawa in the synagogues. Kasi we can know with certainty what is the way they worshipped in the synagogues. Ito ang makikita natin in record sa Acts 15:21, halimbawa, na ito ang kanilang ginagawa: the reading of the Law and the Prophets.

Usually, itong nilista ko dito ay records of how ito yung makikita natin na meron silang mga kagawian: the reading of the Law and the Prophets, and that they also prayed. Ito ang kanilang ginagawa—the Word and prayer.

So, given yung elements: prayer, singing, Scripture reading, preaching—yun ang susunod nating tanong:

“How do Reformed churches customarily do these things?”

At hindi lang tayo titigil doon sa paano nila gawin, kundi why? What biblical convictions guide them?

Kung titignan natin nga, ang gusto nating malaman ngayon ay yung order of Reformed worship, o yung tinatawag na liturgy.

Muli, kung titignan natin yung elements—prayer, Scripture reading, preaching, singing, baptism, and the Lord’s Supper—ngayon, you can go through that as parang checklist: “O sige, sa ating pagsamba magkakaroon tayo ng prayer, magkakaroon tayo ng Scripture reading, and then preaching, and then we sing, tapos magkaroon tayo ng Lord’s Supper.” Pero usually, merong intelligent ordering na ginagawa. Everyone—all churches, hindi lamang ang Reformed, hindi lamang ang Methodist or Roman Catholics—ay they look at the elements and they make an intelligent ordering of the elements.

Halimbawa, just as an example of a perfectly sensible ordering, ganito:

Kailangan may prayer. So maglagay tayo sa simula: opening prayer. Hindi naman pwedeng closing prayer yung una, diba? So dapat opening prayer.

Then usually you sing, kasi kasama yung singing. At ito ay isang generic evangelical ordering of a worship service:

• Opening prayer

• Then you sing, usually two to four times, mga apat na kanta

• And then there’s a Scripture reading that goes to preaching

• And then another prayer or another singing

• Then go to the Lord’s Supper (kung meron that Sunday)

• Then they sing in relation to the Lord’s Supper

• And then a closing prayer

So nagawa nila ang lahat ng elements: prayer, Scripture reading, preaching, singing, and the Lord’s Supper.

Pero isipin natin: yung ganitong klaseng pag-a-arrange—ano kaya ang nag-guide sa kanila in arranging it a certain way?

Una, ang nangyari dito ay parang may attitude na “Let’s just go through the elements.” Kailangan mairaos natin ang ating sarili through the elements na required. Basta nasabi natin: nagawa natin yung prayer, nagawa natin yung singing—ay nagawa natin yung worship.

And also, it may be na kung ano man ang tingin ng church na emphasis dapat sa worship, yun ang magiging shape ng liturgy. Halimbawa, tingin ng particular church is that worship is all about the “praise and worship singing,” so mahabang-mahabang singing ang gagawin. Then ang preaching will be 10 to 15 minutes, more like a pep talk or inspirational message. Tapos babalik ulit sa singing. Yung ganitong klaseng arrangement of worship—ang tracing ng historians is that it can be na nagmula ito doon sa revivalist movement.

Nangyari nga nung nagkaroon ng revival, ng paglaganap ng revivals everywhere, kasi naging sikat si George Whitefield at si Jonathan Edwards. So si George Whitefield ay naglalakbay at nangangaral. At those two are sound, Reformed-ish preachers. So yung kanilang pangangaral ay maganda naman.

Pero ang nangyari ay ito ay mostly just about preaching and conversion. So ang nangyari: nag-mi-meeting sila sa random area, and they arrange a certain program. At yung usual na ginagawa doon would be merong konting singing to put people in a mood, a prayer, and then may preaching. So ang nangyayari dito, sa without much theology put into understanding the elements of worship, ay merong danger.

Halimbawa:

• prayers can be relegated as transitional devices in worship

• songs or music can be used for emotional manipulation or mood setting

Kaya yung ginagawa na magsisimula sa opening prayer “para mapunta na to worship,” and then you sing—ang una mabilis, high energy songs—then you slow it down to prepare people for a solemn mood kasi magbabasa na ng Biblia at may mangangaral.

So nagiging mood management ang singing instead na element of worship.

Anong nangyari? Hindi sila tinitingnan yung other elements with what they were meant to be.

Kung titingnan natin sa Acts 2:42 (yung binanggit kanina), they devoted themselves to the apostles’ teaching, the fellowship, the breaking of bread, and the prayers. Mapapansin natin: hindi sinabing they devoted themselves to “praying” (na parang naging very zealous lang sila). Rather, they were devoted to the prayers—may mga prayers na kinailangan nilang gawin.

Makikita nga natin sa Acts 16, si Paul was looking on the Sabbath for a place of prayer. Kasi yun ang inaasahan nila na ginagawa ng mga tao on the Sabbath. May kita natin: prayer is a very prominent part of worship. It is not just a transition to the “more important” parts.

So yung prayers are not just “Ihanda niyo po kami sa aming pagsamba.” Hindi ganun. Kundi yung prayers ay mismong pagsamba.

At kung pupunta tayo sa Psalms, halimbawa, yung prayers na nandun ay prayers of worship in themselves. At dapat bahagi ng worship. Yung singing in Colossians 3:16 ay hindi lang to set a mood. Yung singing ay bahagi ng letting the word of Christ dwell in you richly.

At kung i-co-compare mo sa Ephesians 5:18—“be filled with the Spirit… singing psalms and hymns and spiritual songs”—makikita mo na para kay Paul, yung “filled with the Spirit” ay not a mystical emotional high, but something tied to the Word of Christ dwelling richly in you, such that ang lumalabas sa puso mo ay psalms, hymns, and songs.

So yung prayers and songs have a prominent place and should not be degraded into transitional devices.

Kung titignan natin ngayon ang ginawa ng Reformed churches:

 Instead of just ordering the elements, they brought their theology into understanding what prayer is, what singing is, what Scripture reading is, what preaching is. Nilagyan nila ng rich Reformed theology, and then they ordered the service intelligently.

Ito ang typical order in many Reformed churches (summarized):

• Call to worship

• Prayer of approach

• Psalm / hymn

• Reading of the Law

• Confession of sin (or prayer for pardon)

• Assurance of grace

• Confession of faith / thanksgiving

• Scripture reading

• Pastoral prayer

• Prayer of illumination

• Preaching of the Word

• Response hymn / prayer

• Lord’s Supper (if administered)

• Doxology

• Benediction

Kanina, yung lima lang: prayer, singing, Scripture reading, preaching, sacraments. Pero sa Reformed tradition, nilagyan nila ng categories ang Scripture reading, based on biblical usage and early church/synagogue usage.

Halimbawa:

• greeting

• benediction

• call to worship

• law reading

• gospel reading

• assurance

 These are all Scripture readings but used in different functions.

Itong ordering ay shaped not only by the regulative principle, but also by other Reformed principles:

• Biblical

• Congregational

• Dialogical

• Evangelical (gospel-structured)

These will be explained further in the next parts.

So, itong apat na principles—Biblical, Congregational, Dialogical, and Evangelical—ang nag-guide sa Reformed tradition in ordering worship.

Biblical.

 Kasama dito ang regulative principle: everything you do is only what is commanded by God. Hindi ka magdadagdag ng anumang invento. Pero bilang Reformed, they brought all their biblical reflection into worship.

Halimbawa, sa Scripture, God speaks law and gospel. God speaks commands, and what the law does is reveal your sin. Kaya meron silang reading of the law, usually the Ten Commandments. Meron ding assurance of grace, which is the gospel.

So ang ginagawa nila is to intelligently do the elements in an orderly way that tends to the edification of the people. Kasi sabi sa 1 Corinthians 14: “Let all things be done for edification.” So the use and ordering of these elements is done with careful planning so it will strengthen the church.

Halimbawa, by ministering the law, the congregation is reminded of their sin. That leads naturally to a confession of sin. Then the assurance of grace is read. So the congregation is not left in despair but fed with gospel comfort. Then they respond in confession of faith.

Yung mga kinds of prayers sa Psalms—confession, pleading for pardon, thanksgiving, praise—ay nakitaan nila ng place in worship.

Call to worship.

This comes from covenant theology. In Reformed understanding, the distance between God and man is so great that we cannot enjoy Him except by His voluntary condescension—na ang Diyos ang bababa sa atin. So worship begins not with us calling God, but God calling.us. Kaya they read Scripture that explicitly vocalizes God’s call: “Praise Him,” “Sing to Him,” “Come into His presence,” etc.

Doxology and benediction.

 Doxology means word of praise (doxa = glory/praise, logos = word). Benediction means word of blessing (bene = blessing, diction = speech). So these different “words” from Scripture are used in their proper places. This is an intelligent arrangement—using Scripture according to how Scripture itself functions.

Congregational principle.

 Worship must be participatory. Roman Catholic worship before the Reformation was performative—the priest performed the worship, the people watched. Even the language was Latin that no one understood. Thomas Aquinas even said it was good that the people do not understand so they will be impressed by “mystery.”

Pero ang Reformed immediately insisted:

• everybody sings,

• the Scripture and service are in the vernacular,

• prayers are in a known tongue.

Worship is the act of the whole congregation.

Dialogical principle.

 Worship is a dialogue. The elements alternate between God speaking and the people responding.

God speaks through:

Scripture reading

Preaching

Sacraments (which are visible words)

People speak to God through:

Prayer

Singing

Responses

Participation in sacrament (receiving)

Makikita rin ito in encounters with God in Scripture—Isaiah 6, etc. God speaks, man responds.

So Reformed worship mirrors this pattern:

• God calls → people respond

• God reveals law → people confess

• God assures grace → people confess faith

• God speaks through preaching → people respond in song and prayer

• God blesses → people receive

Evangelical principle.

Ibig sabihin: gospel-structured. The order itself communicates gospel. Even without the sermon (hypothetically), the congregation will still hear law, be led to confession, receive assurance, and respond in faith. The entire structure preaches the gospel.

Sa mga susunod na linggo, ito yung ating pag-aaralan. Dadaanan ko yung mga elements na yan—not necessarily isa-isa—pero para makita natin kung ano ang mga prinsipyo na maaari nating ma-apply sa sarili nating pagsamba. Not necessarily that we will change anything. It is possible that we do not change anything at all in the way we do our worship. Pero kung madagdagan ang ating pag-unawa, at yung ating attitude ay mag-improve in the way we approach the elements of worship that we do in our worship, ay magagawa natin yung layunin na to love God more and more.

So, as a conclusion, ito yung sabi sa Hebrews 12:28:

 “Therefore, let us be grateful for receiving a kingdom that cannot be shaken. And thus let us offer to God acceptable worship with reverence and awe.”

Ipares natin sa 1 Corinthians 14:26, 40:

 “Let all things be done for building up… All things should be done decently and in order.”

So yung ating pag-order ng worship ay may importance. It should be toward building up. Gusto natin that people are pointed to Christ, strengthened in faith, and impressed upon them that God is holy and should be worshiped with reverence and awe.

Q&A

Meron ba kayong konting katanungan? Comments or any other?

Q: Hindi ko alam kung yung itatanong ko eh matatackle mo sa mga susunod, pero tanong ko na rin. Actually, meron na tayong liturgy or Regulative Principle of Worship. If ever may magsasuggest, sarado na ba yun or open pa rin? For as long as Biblical pa rin or sarado na talaga yun?

A: Hindi sarado ang ating liturgy, ang order of worship. Iba actually ang liturgy dito before. May mga nagbago na in the way that we have ordered our worship. Meron tayong inalis—halimbawa, offering. At pwedeng mangyari na meron tayong idagdag.

I personally like the idea na magkaroon ng portion na may reading of the law, confession of sin, assurance of grace, and then a confession of faith. Yun ay, I think, a good part of a liturgy. And also, more prayers na isama would follow the form of the Psalms. So may mga ganitong klaseng things that we can do; open naman to change.

This will be done in order. Even yung removing was done slowly and with the permission of the congregation. Even yung pagtanggal ng live stream ay done with the congregational decision. So kung meron mang gagawin dito, this will be discussed and decided by the whole congregation.

Ang hindi pwedeng gawin at sarado na ay magdagdag ng element. Hindi pwedeng magdagdag ng dancing or baby sacrifice or kung ano pa man. Hindi dapat pwede.

Q: Ayokong sabihing practicality eh, pero parang ano ba siya… magiging okay kaya kung sakali na may mag-suggest? Hindi ko sinasuggest na ilagay ng Sunday. What I mean is baka lang mapag-usapan. Ba’t kaya hindi natin gawin na since tuwing Wednesday…?

A: Actually ginawa dati ang Sunday prayer meeting dito. Dati ginawa dito ng Sunday ang prayer meeting. Tinry yun dito. Pero siguro nahirapan gawin. Kasi ang ginawa, yung usual na ginagawang service—morning service, Sunday afternoon service—dinagdag yung prayer meeting. Yung same program na ginagawa on Wednesday, inilipat before the afternoon service.

So ang isang way that it can be done ay isama yung prayers na ginagawa sa prayer meeting in the dialogue, doon sa order of worship. Halimbawa, after the preaching, it can be an appropriate time to pray for the church, the mission, the country, and the world. Pwedeng magandang i-incorporate mismo sa liturgy yung prayers na ginagawa sa prayer meeting. So baka mas magandang option yun.

Anyway, ang point ay: dati actually ginawa yan. So this is not something impossible na mangyari. We do consider ways na magkaroon nga, una, in the same way that in the New Testament, we do see that the worship gathering on the Lord’s Day is a place of prayer.

Para kay Paul, yun ang tawag niya. Yung temple, sabi ni Jesus: “This is a house of prayer.” So prayer was a prominent part of worship. Pero ang nangyari nga, even among Reformed churches, pagkatapos na hindi na-maintain yung traditional Reformed liturgy sa ibang Reformed, maraming Reformed Baptists including us ay pinaghiwalay ang prayer meeting. Ginawa yan sa maraming Baptists na hindi Reformed before.

So pinaghiwalay: nagkaroon ng isa pang meeting. Tapos yung worship service naging mas word-centered. Nangyari nga minsan na-de-emphasize yung prayer in the worship and yung prayer as worship.

So kung i-incorporate siya, it might be done with more planning—ma-incorporate siya more integrally, rather than ililipat lang yung same program. Nakakapagod ngayon for the whole day.

Q: Before we talk about possible changes, may Biblical criteria to qualify the reason to cause changes?

A: Yung hard rule of what to do ay yung regulative principle: only the things that are commanded. Yun isang Biblical criterion.

Yung isa naman, on the ordering and the way that we do things, we have the guideline that we might order which is for the edification of the people. Ano man ang makatutulong na mapalakas ang kanilang pananampalataya, mapa-igi ang pagsasagawa ng elements of worship—yun ang guideline. Hindi siya kasing precise ng regulative principle, pero ito naman ay maaari nating masukat: “Is this a biblically justifiable way to improve worship?”

Halimbawa: Yung call to worship. Pwede nating makita na ito ay important vocalizing of God’s call. Makita natin na yan ang nangyayari at the start of the service. At may pagpapahalaga doon. At yung nagbabasa ng call to worship, they also do it with seriousness: naintindihan nila na I am voicing the call of God. So nagkakaroon ng seriousness in how they do it.

Those are not easily measurable things. Pero may Biblical guidelines: edification of the people at worship with reverence and awe. Kung doon tayo papunta, yun ang sisikapin natin.

Q: Observation lang: what I see is yung dialogical… na parang sa liturgy ay magkakaroon ng engagement yung mga worshipers. Mas engaged. Nakikita natin dito yung response. Kasi may response e, galing sa mga worshipers. So bagay na yun ang sa tingin ko maidadagdag.

A: We will study that further. Nakikita nga natin na ganito ang pag-design ng Diyos—even in worship—na binibigyan ang people ng ways to respond.

Halimbawa: sabihan ng priests na basahin ang law, and then everybody says, “Yes, all of this we will do.” So may response. And also the songs are prayers and songs that they all sing together.

Actually in our worship service, yung hymns na ginagawa natin are our response. Yung prayers (usually led by someone) are meant to be responses to the word we hear.

So mayroon na actually dialogical principles. Pero it can be seen as an improvement na when we are more conscious of what we are doing when we sing, baka magandang gawin.

Halimbawa: before the sermon, ako nagpe-pray for illumination. But we can also do, for example, that all together we read a psalm—Psalm 119: “Deal bountifully with your servant… open my eyes that I may see wondrous things from your law.” Lahat tayo ay naturuan to pray according to Scripture. Lahat tayo ay together in praying that before we prepare for preaching. Magandang practice yun.

We already do this in singing. Yung congregational singing is our unified response. We also read the covenant together sometimes—another response.

Anyway, time na. We can continue this. Madami pa tayong dadaanan in the next weeks.

[Closing Prayer]