The Regulative
Principle of Worship
Does God care how his children
worship him if they do it through Christ? This question is very serious, and
serious-minded Protestant Christians who have studied the Scriptures have
sought to answer it. Martin Luther said that “the worship of God is nowhere established,
except in his commandments.”[i] Why? Quite simply because God’s nature
determines the way that we must worship him. So who is God then and what is his
nature? Westminster Shorter Catechism question five asks "What is
God?" It answers, “God is a Spirit, infinite, eternal, and
unchangeable, in his being, wisdom, power, holiness, justice, goodness, and
truth.”[ii] If God truly is a Spirit, which he is (cf.
Deut. 4:12-13; John 4:24), then how can he be worshiped, since he is not
visible? As Dr. J. Ligon Duncan has said, “…however that Spirit tells you. Otherwise, you
can’t
even find him.”[iii]
Though most
Protestant Christians would agree that the Scripture should direct how to
worship God, the agreement ends at this point. Two views emerge. The first view,
the Normative Principle, and is best thought of as teaching that whatever “is not forbidden in Scripture is admissible in
the practice, worship, and government of the church.”[iv] The second view, the Regulative Principle, is
best thought of as teaching that “nothing must be required as essential to public
worship except that which is commanded by the word of God.”[v] To put the difference simply: “I can do what I
want as long as it is not forbidden.” (Normative)
or “I
cannot do it unless it is commanded” (Regulative).
The first view to be evaluated is the Normative
view that Martin Luther developed during his reforms of worship. The first
reform was to remove from worship things contrary to Scripture that were in the
liturgy. The second reform was retaining all those things in the liturgy that
were commanded by Scripture. The third reform was allowing things not commanded
or forbidden (adiaphora, “things indifferent”, is a term
coined later referring to this idea) to remain.[vi] Within this camp would be Anglican theologian
and churchman Richard Hooker[vii], and in more modern times, Mark Driscoll[viii]. Article XX in the Thirty-Nine Articles, Of
the Authority of the Church represents the historically held view of the
Lutherans and Anglicans. It says, “The Church hath power to decree Rites or
Ceremonies, and authority in Controversies of Faith: and yet it is not lawful
for the Church to ordain any thing that is contrary, to God’s Word written,
neither may it so expound one place of Scripture, that it be repugnant to
another.”[ix] This essentially gives the church the
authority to add things to worship as long as they are not forbidden, and as
long as they are not declaring them to be a necessary part of salvation unless
the Scripture does.[x]
In The Works of Richard Hooker, vol. 1[xi], Hooker brings many arguments against the
Regulative Principle. One argues for the careful use of the Scriptures when
attempting to regulate worship from Scripture. Another that genre and history
must be considered. Still another that Synagogues ordered their worship
according to nature. Another argues that the church has been given discretion
because of a lack of regulation in the Scriptures, among many others.
Others have maintained that regulating worship
creates an attitude that contradicts the idea that corporate worship is simply
an extension of life worship (Deut. 6:6-8; 1 Cor. 10:31). Some argue that the
Scriptures do not give the church enough information that positively regulates
corporate worship. Others argue that because of evangelism or some other end,
worship needs to be modified. Still others argue for a radical discontinuity
between the old covenant and the new covenant. They allow nothing from the old
covenant to apply to new covenant worship. Still others argue that a Regulative
Principle would violate the NT emphasis on the heart and the Holy Spirit’s work.
It appears that there is more time spent
arguing against the Regulative Principle from the holders of the Normative
Principle than there is time spent arguing for finding a positive warrant for
their position. The idea that injunctions and prohibitions govern mankind at
all times even in the regulation of corporate worship is consistent with their
position, for they hold that a priori. Thus, silence appears to be a
positive warrant itself.
The second view to be evaluated is the
Regulative view that developed as a natural outworking of the reforms started
by Martin Luther. The cry of the Reformation was ad fontes, literally, “to the
fountains” but had the
meaning of “back
to the sources.” This
Reformation war cry caused the reformers to seek answers in the Scriptures
alone (sola Scriptura). The reformers began to try to govern all of life
from the Scriptures, but they had a special concern for the corporate gathering
of the church as they worshiped God.
Scott M.
Manetsch quotes Calvin from his work, On the Necessity of Reforming the
Church. He says, “God disapproves of all modes of worship not
expressly sanctioned by his Word.… [T]he
Word of God is the test which discriminates this true worship and that which is
false.”[xii] The Belgic Confession (article 32) and the
Heidelberg Catechism (Q. 96) say this same thing.[xiii] In Douglas Kelly’s article, The Regulative Principle and
Contemporary Worship, further evidence of this can be seen as he quotes
John Calvin concerning the Scripture’s role in directing worship. Calvin says, “...the whole
power of those who wish to advance themselves to command anything in the church
apart from God’s
Word is thus cut off.”, and, “...a part of the reverence that is paid to him
consists simply in worshipping him as he commands, mingling no inventions of
our own…”[xiv].
The Westminster Confession of Faith (WCF),
Chapter 21.1, the Second London Baptist Confession of 1689 and the Philadelphia
(Baptist) Confession all agree. They say, “But 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 imaginations and devices of men, or the
suggestions of Satan, under any visible representation or any other way not
prescribed in the holy Scripture.” Also,
in WCF 20.2 it says, “God alone is the Lord of the conscience and he
alone regulates worship.”[xv]
There are ten principles in Scripture that show
the importance of determining the form and content of worship from God’s revelation.
First, God’s
nature determines the way we worship him, and that must be by the word (Deut.
4:15-19; John 4:24). Second, corporate
worship contributes to our knowledge of God and thus must be ruled by his word
(Deut. 4:15-18; Is. 6:1-3, 55:8-9). Third, the Bible's creator/creature
distinction influences the way we worship and informs us that worship must be
in accordance with the word (John 4:23-24, 6:45-46). Fourth, the biblical idea
of revelation and knowledge (God explains first then acts) requires
bible-directed worship (Ex. 3 then Ex.12; OT then Christ). Fifth, the second
commandment necessitates that true worship be according to the word (Ex.
20:4-6; 1 Thess. 1:9). Sixth, the Bible's teaching on the nature of faith,
belief and receiving all that it says, informs the way we worship. It moves us
to worship in accord with Scripture (Rom. 14:23; Heb. 11:1-6). Seventh, the
biblical doctrine of carefulness is an argument to worship God according to
Scripture (Lev. 10: Nadab and Abihu, 2 Sam. 6: Uzzah). Eighth, the Bible's
teaching on the derivative nature of the church’s authority (Rom. 3:2; 1 Tim. 3:15; Acts
15:15-21; 2 Cor. 5:20; Matt. 28:18-20; Eph. 4:11-13) teaches that God’s word directs
our worship. Ninth, the doctrine of Christian freedom is upheld by worshipping
only by the word (John 8:36; 1 Cor. 4:4; 1 Thes. 5:21; 1 John 4:1; Matt. 7:15;
Acts 17:11; Rom. 14:1-4; Gal. 4:8-11; Col. 2:16-23). Tenth, the biblical
teaching on the fallen human tendency to idolatry affects our approach to the
worship of God (Gen. 6:5; Ps. 51:5; Jer. 17:9; Rom. 1:19-25). We should do so
by God’s
direction in his word.[xvi]
There are
three major arguments against the Regulative Principle. First, the Scripture
does not give us much direction about the how of worship. Their concern is that
the Scriptures do not clearly delineate the elements of worship. Second, a
radical belief in the discontinuity of worship between the old and new
covenant. Third, that the OT does not contain principles of worship, that
worship is now all-of-life, and perhaps corporate worship is no longer
necessary.
However, Jesus makes it clear in John 4:22 that God is concerned about
the details of worship. Though it is no longer worship in a temple, it must be
both in spirit and truth (John 4:24). We do understand, however, from the NT
that the OT is valid and is profitable for instruction, correction, and
training (2 Tim. 3:16-17). Though Christ has fulfilled the shadows and types,
the whole of Scripture points to Christ and thus is helpful in directing our
life and worship. Thus, the following three principles answer the concerns
stated above. First, detailed provisions for tabernacle worship found in Exodus
25-31 and 35-50 show three things about worship. It should be willing worship
(Ex. 25:2). It is spiritual communion (Ex. 25:8). It should be carefully
ordered (Gen. 4:3-8; Ex. 25:40). Thus, the content, motivation and aim of
worship must be governed by Scripture. Second, the character and nature of God
as Spirit who is infinite and eternal must govern worship. Israel was forbidden
to worship God through images (Ex. 32:1-5). Thus, the how of worship must be
governed by Scripture. Third, God is serious in his threats at the violation of
his commands (Ex. 20:5b-6; Mal. 1:2-3). Thus, God’s people should be careful to follow his
prescriptions regarding worship.[xvii]
The Bible does not give specific orders of
worship, yet, there are many clear passages in Scripture that prescribe the
form and content of worship. From these passages we can see that we are to:
read the word (1 Tim. 4:13); preach the word (Rom. 10:14, 17; 2 Tim. 4:2; Acts
20:27) in an expository, sequential way; pray the word (Matt. 21:13); sing the
word (Ps. 98:1; Neh. 12:27, 46; Matt. 26:30; Acts 16:25; Eph. 5:19; Col. 3:16;
Rev. 5:9) whether directly or in the language, categories and theology of the word;
and see the word in the sacraments (Matt. 28:19; Acts 2:38-39; Col. 2:11-12;
Luke 22:14-20; 1 Cor. 11:23-26).[xviii] Above this, there are other special occasions
which the Scripture prescribes.[xix]
Thus, God does establish for us the form and content
of worship. It has simple principles and patterns. It is biblical but not
accommodating to the world. It is transferable which enables it to work in
every culture and situation. It is flexible to allow for different cultural
expressions. It is also reverent because of how awesome God is.[xx] God does not leave us without direction on the how
and what of our worship. However, it is important to understand that no matter
the form and content, nothing done through our merits can please God. The only
acceptable worship is through Christ (Hebrews 11:6). Therefore, the most
crucial issue regarding worship is: “Is it done through the Lord Jesus Christ?”
The reason is that worship done through our merit or works will not produce the
righteousness that God requires (Phil. 3:9).
[i] Luther, Martin (2014-04-10). The
Complete Works of Martin Luther: Volume 1, Sermons 1-12 (Kindle Locations
8498-8499). www.DelmarvaPublications.com. Kindle Edition. He also says right
before this, “No better
distinction is to be had here than God’s Word. The worship which is there
taught must surely be the true worship; but that which is set up beside God’s Word or outside
of it. as invented by men, must certainly be the false Herod-worship.”
[ii] Westminster Assembly, The Westminster
Confession of Faith: Edinburgh Edition (Philadelphia: William S. Young, 1851),
388.
[iii] This statement was made in his lecture
on Worship on July 6th 2015 at Reformed Theological Seminary in Charlotte,
North Carolina. The context was under the heading, “God’s own nature
determines the way we worship him”, and the fuller quote was, “Our worship is
governed by the word, otherwise we wouldn’t know how to worship him. How do you
worship a Spirit? However that spirit tells you. Otherwise, you can’t even find him.
God’s nature itself
determines the way that we worship him..”
[iv] Alan Cairns, Dictionary of Theological
Terms (Belfast; Greenville, SC: Ambassador Emerald International, 2002), 310.
[v] Thomas, Derek W. H. "The
Regulative Principle: Responding To Recent Criticism." In Give Praise to
God: A Vision for Reforming Worship : Celebrating the Legacy of James
Montgomery Boice, 75. Phillipsburg, N.J.: P & R Pub., 2003.
[vi] See: Samuel Macauley Jackson, ed., The
New Schaff-Herzog Encyclopedia of Religious Knowledge: Embracing Biblical,
Historical, Doctrinal, and Practical Theology and Biblical, Theological, and
Ecclesiastical Biography from the Earliest Times to the Present Day (New York;
London: Funk & Wagnalls, 1908–1914), 42.
[vii] Thomas, Derek W. H. "The
Regulative Principle: Responding To Recent Criticism." In Give Praise to
God: A Vision for Reforming Worship : Celebrating the Legacy of James
Montgomery Boice, 74. Phillipsburg, N.J.: P & R Pub., 2003.
Dever,
Mark; Alexander, Paul (2005-09-09). The Deliberate Church: Building Your
Ministry on the Gospel (p. 78). Crossway. Kindle Edition.
[viii] Driscoll, Mark. “Facebook | Mark
Driscoll”, 5 Mar. 2008. Web.
11 July 2015. <https://www.facebook.com/notes/mark-driscoll/regulative-principle/10831690517>.
[ix] Philip Schaff, The Creeds of
Christendom, with a History and Critical Notes: The Evangelical Protestant
Creeds, with Translations (vol. 3; New York: Harper & Brothers, 1882), 500.
[x] Alan Cairns, Dictionary of
Theological Terms (Belfast; Greenville, SC: Ambassador Emerald
International, 2002), 311.
[xii] Scott M. Manetsch, “Is the Reformation
Over? John Calvin, Roman Catholicism, and Contemporary Ecumenical
Conversations,” Themelios: Volume 36, No. 2, August 2011 (n.d.): 197.
[xiii] Duncan, J. Ligon
III. "The Regulative Principle: Responding To Recent Criticism." In
Give Praise to God: A Vision for Reforming Worship : Celebrating the Legacy of
James Montgomery Boice, 21. Phillipsburg, N.J.: P & R Pub., 2003.
[xiv] Duncan, J. Ligon, and W. Duncan
Rankin. 2004. The Westminster Confession into the 21st century: essays in
remembrance of the 350th anniversary of the Westminster Assembly. Vol. 2.
(66-67) Fearn: Mentor.
[xv] Westminster Assembly. 1990. The
Westminster confession of faith. pp. 86, 89-90 Glasgow: Free Presbyterian
Publications.
[xvi] This list was given in Dr. J. Ligon
Duncan’s lecture on
Worship on July 6th 2015 at Reformed Theological Seminary in Charlotte, North
Carolina. The context was how the Scriptures give direction to both the form
and the content of worship, based upon
an exposition of John 4 where Christ clearly explains to the woman at the well
that the place of worship did matter at that time. This can also be found in:
Duncan, J. Ligon III. "The Regulative Principle: Responding To Recent Criticism."
In Give Praise to God: A Vision for Reforming Worship : Celebrating the Legacy
of James Montgomery Boice, 52-60. Phillipsburg, N.J.: P & R Pub., 2003.
[xvii] Duncan, J. Ligon III. "The
Regulative Principle: Responding To Recent Criticism." In Give Praise to God:
A Vision for Reforming Worship : Celebrating the Legacy of James Montgomery
Boice, 27-34. Phillipsburg, N.J.: P & R Pub., 2003.
[xix] The WCF 21.5 outlines the content and
form of worship as: “The reading of the scriptures with godly fear; the sound
preaching, and conscionable hearing of the word, in obedience unto God, with
understanding, faith, and reverence: singing of psalms with grace in the heart;
as also the due administration and worthy receiving of the sacraments
instituted by Christ; are all parts of the ordinary religious worship of God:
besides religious oaths and vows, solemn fastings, and thanksgivings upon
special occasions, which are, in their several times and seasons, to be used in
a holy and religious manner.”
[xx] Duncan, J. Ligon III. "The
Regulative Principle: Responding To Recent Criticism." In Give Praise to
God: A Vision for Reforming Worship : Celebrating the Legacy of James
Montgomery Boice, 69-73. Phillipsburg, N.J.: P & R Pub., 2003.
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