Thread: Are the Salutation and Benediction required elements of public worship?

It's not listed in WCF 21 but several Reformed denominations do them in public worship. Are the Salutation ('Grace to you and Peace from God our Father and the Lord Jesus Christ...') and the Benediction ('May the grace of the Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit be with you all...') required elements of public worship? Or would they fall under the category of the reading of Scripture?

What does the Westminster Directory for Worship say?

It says to begin with a "solemn calling" and to end with a "solemn blessing." Not very specific, probably because of differences of opinion.

Most Sundays I give the apostolic greeting prior to the Call to worship. In Dutch churches, they would often greet with "Our help is in the name of the Lord, who made heaven and earth," sometimes split responsively.

The Benediction is a standard close. I think the Call and the Benediction are being spoken of by the Directory.

My understanding is that it broadly falls under the category of the reading of Scripture. However, I would also emphasize the covenantal character of a worship service. This is expressed in the back and forth dialogue between God and his people. The worship service reflects the covenantal relationship. Based on that, it would seem to be of "good and necessary consequence" that there be a greeting from God and a benediction. When parties meet who are in a relationship, this is the normal pattern.

-----Added 5/22/2009 at 11:50:06 EST-----

Originally Posted by Contra_Mundum

In Dutch churches, they would often greet with "Our help is in the name of the Lord, who made heaven and earth," sometimes split responsively.

The votum (Psalm 124:8) is not a greeting, but a confession of faith. Though in many Reformed churches it is the opening of the worship service, this doesn't really fit with the covenantal character of worship. If God has the first word in the covenant, he should have the first word in the worship service. That's why I believe there must be a call to worship before the votum.

We responsively split Psalm 124:8 later in worship---after the call to worship, invocation, Lord's Prayer, and first hymn/psalm.

Originally Posted by Guido's Brother

My understanding is that it broadly falls under the category of the reading of Scripture. However, I would also emphasize the covenantal character of a worship service. This is expressed in the back and forth dialogue between God and his people. The worship service reflects the covenantal relationship. Based on that, it would seem to be of "good and necessary consequence" that there be a greeting from God and a benediction. When parties meet who are in a relationship, this is the normal pattern.

Excellent point...it would seem to me that it would be a necessary element for worship to have a salutation and benediction.

So it would seem that they are necessary elements of worship by "good and necessary consequence" from examining the nature of Christian worship, not by express command?

Originally Posted by Puritan Sailor

So it would seem that they are necessary elements of worship by "good and necessary consequence" from examining the nature of Christian worship, not by express command?

I'm not sure if you were referring to me or Guido's Brother, so I'll just give my

I don't believe it is expressly commanded in the Scriptures but it does seem to be a pattern throughout in which God spoke with His people (OT priesthood, the Psalms, and even Paul's epistles themselves often had salutations and benedictions)....so I'm not sure why we wouldn't follow that example today and not see it as a necessary element? But, honestly, I'm not sure that I should be speaking on this topic, as I'm not really qualified....so its just my nothing more...

I would hesitate to say that the call to worship and benediction are necessary elements of the worship service. True worship can occur without either of these.
In the gathered corporate worship on the Lord's Day it is important that our liturgy be biblical. The worship should have a gospel flow to it. We are called by God into his presence. We praise him, we invoke his blessing upon us. He calls us to confession, we confess our sins, he assures us of his pardon. And so on. As worship ends we are being sent out as God's children and we go with his blessing. This dialogical principle is seen in the Genevan, Strasbourg and Knoxian liturgies.
So yes following a scriptural pattern for worship we begin with God calling us into his presence to worship him and leave after receiving God's blessing.
A scriptural call to worship is far better IMHO than , "Allrighty then, everyone get on your feet and give God your biggest voice."
Likewise being sent out with God's blessing is far more appropriate than: "Go now, it's over."

Any other thoughts? Particularly from our Confessional and RPW scholars?

Patrick, it is my understanding that the Westminster Divines were seeking to give the churches as much freedom as possible in the liturgy, and to give the Spirit of God freedom to work through the minister, so they did not prescribe set forms to be read.
Our old minister in the FP church in Vancouver would call us to worship by solemnly announcing, " Let us worship God." and then he would begin to address the Lord in prayer.

I'm wondering if there are some folks here that attend the FP church in Scotland or the Free Church, do they simply begin by saying Let us worship God?

For my part, I regarded this approach as being very refreshing, as having a kind of 'New Testament simplicity.'

I have belonged to both the FP Church and the Free Church- at different times of course. I can affirm that the call to worship is usually "Let us worship God. Let us sing from Psalm....." This is particularly true in the FP Church from what I remember. They might also begin with: "Let us resume the public worship of God by singing from psalm...." I know that a number of FCS congregations now have a scriptural call to worship, but I doubt that it is the majority. In the FCS you could probably expect an opening welcome and announcements before the minister issues the call to worship.
I had never considered the Westminster Directory's lack of fixed forms as being for the purpose of giving freedom. I thought it was due to the congregationalists rejection of fixed forms.
I believe that the FCS and to an extent the FP Church, view the directory as just that- a guide rather than something to be followed precisely. Am I correct in thinking this? If it is true does that fall in line with the original intent of the Divines?

Originally Posted by RTaron

Patrick, it is my understanding that the Westminster Divines were seeking to give the churches as much freedom as possible in the liturgy, and to give the Spirit of God freedom to work through the minister, so they did not prescribe set forms to be read.
Our old minister in the FP church in Vancouver would call us to worship by solemnly announcing, " Let us worship God." and then he would begin to address the Lord in prayer.

I'm wondering if there are some folks here that attend the FP church in Scotland or the Free Church, do they simply begin by saying Let us worship God?

I don't have the background, but Sinclair Ferguson, in a lecture from a series on worship related exactly this formula as standard in Scotland in the Free churches. He then went on to describe an awful experience he
had where he was called to worship in a church unexpectedly by a young woman saying something like "Alright everybody, let's get ready to sing" or some such drivel, while his children asked each other 'what's the matter with Daddy that he's brought us to this place?'.

Originally Posted by 21st Century Calvinist

I believe that the FCS and to an extent the FP Church, view the directory as just that- a guide rather than something to be followed precisely. Am I correct in thinking this? If it is true does that fall in line with the original intent of the Divines?

The 1851 Act anent subordinate standards regards the Directories as "regulations" rather than "tests," so the Directory of Worship is a little stricter than a guide but less exacting than the doctrinal formularies. This is in keeping with the 1645 Act of General Assembly putting the Directory into execution, whereby they reserved the liberty to understand its directions in the light of their own Books of Discipline. That this was the original intent of the Divines themselves is clear from the preface, where they notify the reader that the directory is something distinct from the former liturgy of the Church of England, and that they only sought to provide the "substance" of worship.

To answer the OP in terms of the Directory for Public Worship -- the call to worship was probably viewed as a circumstance, as there must be something said to convene the meeting; but the benediction falls under the element of prayer.

Originally Posted by armourbearer

To answer the OP in terms of the Directory for Public Worship -- the call to worship was probably viewed as a circumstance, as there must be something said to convene the meeting; but the benediction falls under the element of prayer.

That's interesting. I can remember when I was growing up that a lot of the older people would close their eyes during the salutation and benediction. That would seem to confirm that at least some in the past have viewed these as prayer. However, if it is prayer, it is strange that (in continental Reformed worship) the minister lifts his hands -- something he never does otherwise and if he is doing it and it is prayer, only One sees it in principle.

So, my question would be: is the minister at that moment speaking on behalf of God or of the people?

Numbers 6:24-26 is the Aaronic benediction traditionally used at the conclusion of many Reformed worship services and it is given to "bless the children of Israel." Number 6:27, "So they shall put my name on the children of Israel, and I will bless them." That doesn't sound like a prayer, but a liturgical blessing, spoken by the priests on behalf of God.

Originally Posted by armourbearer

but the benediction falls under the element of prayer.

I'm not sure that the benediction, in reformed worship, is a prayer.

Originally Posted by Guido's Brother

That doesn't sound like a prayer, but a liturgical blessing, spoken by the priests on behalf of God.

From the biblical perspective that would appear to be the case. So we are led to the question whether the priest blessed the people as a minister or as a mediator.

Does reformed sacramentology have a bearing on the subject, viz. the blessing of the elements takes the form of a prayer?

Originally Posted by Edward

Originally Posted by armourbearer

but the benediction falls under the element of prayer.

I'm not sure that the benediction, in reformed worship, is a prayer.

I was only drawing attention to the placement of the Benediction in the Directory. Perhaps we could say it is in the spirit of prayer but uttered in the form of God's Word to the people?

Originally Posted by armourbearer

Originally Posted by Guido's Brother

That doesn't sound like a prayer, but a liturgical blessing, spoken by the priests on behalf of God.

From the biblical perspective that would appear to be the case. So we are led to the question whether the priest blessed the people as a minister or as a mediator.

Does reformed sacramentology have a bearing on the subject, viz. the blessing of the elements takes the form of a prayer?

Are you referring to the elements of the Lord's Supper? If so, there may be a difference here between Presbyterian and continental Reformed practices. But I'll wait to comment further until you clarify.

Originally Posted by Guido's Brother

Are you referring to the elements of the Lord's Supper? If so, there may be a difference here between Presbyterian and continental Reformed practices. But I'll wait to comment further until you clarify.

Our practice is based on the Directory, which I will quote for convenience:

Let the words of institution be read out of the Evangelists, or out of the first Epistle of the Apostle Paul to the Corinthians, Chap. 11:23. I have received of the Lord, &c. to the 27th Verse, which the minister may, when he seeth requisite, explain and apply.

Let the prayer, thanksgiving, or blessing of the bread and wine, be to this effect:

"With humble and hearty acknowledgment of the greatness of our misery, from which neither man nor angel was able to deliver us, and of our great unworthiness of the least of all God's mercies; to give thanks to God for all his benefits, and especially for that great benefit of our redemption, the love of God the Father, the sufferings and merits of the Lord Jesus Christ the Son of God, by which we are delivered; and for all means of grace, the word and sacraments; and for this sacrament in particular, by which Christ, and all his benefits, are applied and sealed up unto us, which, notwithstanding the denial of them unto others, are in great mercy continued unto us, after so much and long abuse of them all.

To profess that there is no other name under heaven by which we can be saved, but the name of Jesus Christ, by whom alone we receive liberty and life, have access to the throne of grace, are admitted to eat and drink at his own table, and are sealed up by his Spirit to an assurance of happiness and everlasting life.

Earnestly to pray to God, the Father of all mercies, and God of all consolation, to vouchsafe his gracious presence, and the effectual working of his Spirit in us; and so to sanctify these elements both of bread and wine, and to bless his own ordinance, that we may receive by faith the body and blood of Jesus Christ, crucified for us, and so to feed upon him, that he may be one with us, and we one with him; that he may live in us, and we in him, and to him who hath loved us, and given himself for us."

All which he is to endeavour to perform with suitable affections, answerable to such an holy action, and to stir up the like in the people.

The elements being now sanctified by the word and prayer, the minister, being at the table, is to take the bread in his hand, and say, in these expressions, (or other the like, used by Christ or his apostle upon this occasion: )

"According to the holy institution, command, and example of our blessed Saviour Jesus Christ, I take this bread, and, having given thanks, break it, and give it unto you; (there the minister, who is also himself to communicate, is to break the bread, and give it to the communicants; ) "Take ye, eat ye; this is the body of Christ which is broken for you: do this in remembrance of him."

In like manner the minister is to take the cup, and say, in these expressions, (or other the like, used by Christ or the apostle upon the same occasion: )

"According to the institution, command, and example of our Lord Jesus Christ, I take this cup, and give it unto you; (here he giveth it to the communicants; ) This cup is the new testament in the blood of Christ, which is shed for the remission of the sins of many: drink ye all of it."