The Emergence of a Reformed Worship Tradition in Scotland

2021 ◽  
pp. 258-285
Keyword(s):  
Reformed Worship

scholarly journals Rond de schuldbelijdenis in de liturgie

1995 ◽  
Vol 29 (3) ◽  
Author(s):  
K. Deddens
Keyword(s):  
Historical Review ◽  
John Calvin ◽  
Worship Service ◽  
God's Word ◽  
The Reformation ◽  
Confession Of Sins ◽  
Reformed Worship

This study deals with what happens in the first part of the reformed worship service on Sunday mornings. The article offers a historical review of confession practices in the liturgy, especially during the time of the Reformation, particularly concerning the ideas of John Calvin in liturgical respect. In this article it is argued that the first part of Calvin's order of liturgy (the part preceding the prayer serving to open God’s Word) formed an organic whole according to the triad: misery, deliverance and thankfulness. Calvin rightly emphasized the element of humility at the very beginning of the worship service. This humility is expressed in the confession of sins, which is to be followed directly by a word of comfort from Scripture and the declaration of forgiveness of sins for believers. Calvin followed this order in Strassbourg from which he was banished from 1538-1541. He, however, was not able to practise this procedure in Genéve after his return, although he advised the churches to keep this order. This study advocates the maintenance, c.q. re-introduction of this apt beginning of Calvin’s liturgy at Strassbourg.

The Doctrine of God

2020 ◽  
pp. 388-403
Author(s):  
Katherine Sonderegger
Keyword(s):  
Doctrine Of God ◽  
The Church ◽  
Reformed Worship

The Reformed doctrine of God has bequeathed to the church catholic a God who is truly Lord, a majestic sovereign who rides in the ancient heavens. He exercises his own good pleasure eternally, affirming and attesting and delighting in his own perfect goodness; and he turns toward his creatures in that perfect goodness to enact his justice and his mercy. Utterly self-sufficient, gloriously free, this God seals the covenant with creatures through the blood of his Son, and is content to dwell with them. He does not leave himself without witnesses, for the whole cosmos speaks his name. For this reason, the God whom the Reformed worship and adore, is in fullness and in truth, humanity’s chief end, its glory and its delight forever.

Preaching Practice: Reformed Students' Sermons

2005 ◽  
Vol 85 (1) ◽  
pp. 133-146
Author(s):  
Karin Maag
Keyword(s):  
Seventeenth Century ◽  
Training Manual ◽  
Reformed Theology ◽  
Theology Students ◽  
Reformed Worship

AbstractThis contribution assesses the ways in which Reformed theology students in the sixteenth and early seventeenth centuries learned how to preach. Based on Genevan and French sources, as well as a training manual for pastors by Andreas Hyperius, the author argues that although the sermon stood at the center of Reformed worship, the training in homiletics given to future pastors was rather haphazard. Consistency of preparation was also hampered by disputes between various church authorities over the oversight of candidates, and by the candidates' own emphasis on form over substance in their sermons, particularly in the early seventeenth century.

The renaissance of public worship in the church of Scotland, 1865–1905

1977 ◽  
Vol 14 ◽  
pp. 339-350 ◽  
Author(s):  
John M. Barkley
Keyword(s):  
Sunday Morning ◽  
Church Of Scotland ◽  
The Cross ◽  
Church Service ◽  
The Church ◽  
Public Worship ◽  
Reformed Worship

On his way to one of the early meetings of the church service society, Story met Charteris on the street, who asked what were their aims. He replied, ‘To restore the ring in marriage, the cross in baptism, and the denial of the cup to the laity’. Charteris fled in horror.Before discussing the renaissance of public worship in the church of Scotland it is necessary to look at the background. The lineage of reformed worship can be traced from Diebold Schwarz’s translation of the Hagenau Missal into German in 1524 through Bucer and Calvin, both of whom desired weekly communion, to the Scottish Book of Common Order (1564). When the civil authorities forbade weekly communion, Bucer and Calvin did not prepare an order of service for Sunday morning, but rubricated the order for communion as to how it should end when there was no celebration of the supper: that is, the eucharist was the norm for public worship.

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