Derek Thomas joins Josh Walker and Nick Batzig to discuss the regulative principle of worship. Derek Thomas is the John E. Richards Professor of Systematic and Practical Theology at Reformed Theological Seminary, Jackson, Mississippi. He is also the minister of teaching at First Presbyterian Church in Jackson, Mississippi.
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Participants: Derek Thomas, Josh Walker, Nick Batzig
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Excellent discussion on the Regulative Principle, I would love for you to do a program based on how the meaning of the Lord’s Supper influences the frequency of the Lord’s Supper.
And in answer to Nick’s question about whether or not a silver chalice and wine will kill some germs in order to guard people against illness. It only works for those in the congregation that have been bitten by werewolves.
I think that would make for a very interesting discussion. And regarding werewolves, we don’t want them in our churches anyway! They’ll eat the sheep.
In a recent elders’ meeting the discussion re Regulative Principle the question was asked about using man-written creeds in worship–where do we see the warrant for this in Scripture and how is their use in Reformed Worship in line with the RP?
Second Question. As a Reformed Baptist Church we have followed the practice of reading the Church Covenant together during the Lord’s Supper–again the question–from our elders how does this fit within a proper application of the RP?
Matthew
It seems to me that the reading of creeds and confessions in a worship service is akin to singing hymns, praying, and preaching. In other words, the sermon is not completely the mere recitation of Scripture. There is explanation and application. That explanation and application is “man-made.” Do we dispense with it? And those of us who are not convinced by exclusive psalmody arguments sing “uninspired” hymns. And prayers must be more than citations of Scripture, although appropriate citations are certainly healthy. However, uninspired hymns, prayers, and parts of sermons that are not direct citations of Scripture ought to square with Scripture. It seems to me that if you push the argument too far you end up only reciting Scripture in worship.
Good discussion, as an Anglican (who accepts the RPW by the way!) I have weekly Communion, kneel for Holy Communion and have one cup. Thankfully the black rubric explains the practice of kneeling for communion:
I’ve not come across Derek Thomas before, am I mistaken or do I hear a faint Welsh accent?
I would also second Rob’s suggestion, perhaps you could work in a discussion on the practice of Communion seasons. I’m not sure if American Presbyterians do that but I know some of the Scots do, not quite sure why.
American Presbyterians often operate on a monthly or weekly schedule for administering the Lord’s Supper. How does a communion season work?
Richard
You are correct. Derek Thomas hails from Wales.
Camden,
Services are usually held from Thursday to Monday, the following is form is used by Iain Campbell at Free Back Church:
* Thursday: Confession of sin
* Friday: Evidences of grace
* Saturday: Preparation for the Table
* Sunday: Administration of Lord’s Supper
* Sunday (evening): evangelistic service
* Monday: Thanksgiving
Hughes Oliphant Old mentions other forms on pp.139 of his Worship: Reformed According to Scripture. D. G. Hart and John R. Muether mention “‘Communion Seasons,’ that typically included a Thursday fast day, a Saturday preparatory service (where communion tokens were distributed), and a Thanksgiving service on the Monday following Sunday observance” (“The Lord’s Supper: How Often?”, Ordained Servant, 1997, 6:4).
Since you’re on the subject of Communion Seasons, an absolute must-read on the subject is Holy Fairs: Scotland and the Making of American Revivalism by Leigh Eric Schmidt. This is an excellent history of Scottish Communion Seasons, which Schmidt argues is the origin of 19th century American Revivalism. Dr. Hughes Oliphant Old is coming out with a new book on the Lord’s Supper, which also goes into the subject in great detail.
Wine kills germs. Silver may do something as well. That was the gist of what I was saying!
The reasons for communion seasons in Scotland was that the whole community would want to come and since the local land-owners were responsible for providing the elements they could hardly afford to do it more than once a year – sometimes years would pass between communions! So when people heard that communion was being celebrated in a certain parish they would flock there. It became an event, with all sorts of side-shows.