Which is more likely today, liturgical sameness or liturgical strangeness? Which is more damaging to the integrity of Protestant denominations? Are we suffocating from liturgical uniformity--encountering the same old predictable things in the Reformed churches we attend? Or, are we unsettled by the unusual liturgical activity that we encounter in our sister churches and regional assemblies? Have we become bored with routine or shaken by what has become unrecognizable? Isn't there a biblical principle that regulates how we worship (i.e. the Regulative Principle of Worship - RPW) that is supposed to spare us both liturgical sameness and strangeness? Indeed, one would think so.
Regulative Principle of Worship
Given that the RPW limits the elements of worship to those God has set out in Scripture, we should expect a significant degree of liturgical uniformity. The six, basic elements (i.e. the reading and preaching Scripture, prayer, singing praises, administering the sacraments, and lawful oaths) should be found in all of our services. Other things (i.e. unauthorized rituals, ceremonies, programs, gestures and postures) should not. Those who agree with this observation must conclude that a significant degree of sameness should be expected.
However, the RPW, as traditionally understood allows the elements to be expressed in a variety of forms. For example, readings, sermons, prayers, and sung praises may be short in duration or long. That is a matter of form. Sermons may be topical or sequential. Readings may be Old Testament or New Testament or both, etc. As long as the form does not compromise the integrity of the element, there is considerable latitude. In addition, the RPW recognizes varying circumstances of worship such as seating, sound projection, use of printed texts, and lighting that are "ordered by the light of nature and Christian prudence" as well as "the general rules of the Word"(WCF 1:6). This means that there is considerable, not absolute, but considerable latitude when it comes to these practical matters. A certain degree of diversity should be expected.
If one defines the RPW narrowly--insisting that the Scripture defines elements but hardly touches forms--the degree of uniformity one may anticipate decreases. When this occurs, individuals begin to suggest that just so long as a church reads Scripture (a verse or two), preaches (a religious theme), sings (devotional thoughts), prays (a bit), and administers the sacraments (occasionally), it complies with the RPW. A great deal of time is then invested in planning on inserting "special music," or a 20 minute song set, or among the more radical among us, a liturgical dance or liturgical drama (biblically defended, of course). This narrow understanding of the RPW leads inevitably to heightened diversity. Decreased sameness opens the door for increased strangeness. The gap between a "traditional" church and a "contemporary" church can grow very wide indeed at this point.
Regulative Principle of Worship
Given that the RPW limits the elements of worship to those God has set out in Scripture, we should expect a significant degree of liturgical uniformity. The six, basic elements (i.e. the reading and preaching Scripture, prayer, singing praises, administering the sacraments, and lawful oaths) should be found in all of our services. Other things (i.e. unauthorized rituals, ceremonies, programs, gestures and postures) should not. Those who agree with this observation must conclude that a significant degree of sameness should be expected.
However, the RPW, as traditionally understood allows the elements to be expressed in a variety of forms. For example, readings, sermons, prayers, and sung praises may be short in duration or long. That is a matter of form. Sermons may be topical or sequential. Readings may be Old Testament or New Testament or both, etc. As long as the form does not compromise the integrity of the element, there is considerable latitude. In addition, the RPW recognizes varying circumstances of worship such as seating, sound projection, use of printed texts, and lighting that are "ordered by the light of nature and Christian prudence" as well as "the general rules of the Word"(WCF 1:6). This means that there is considerable, not absolute, but considerable latitude when it comes to these practical matters. A certain degree of diversity should be expected.
If one defines the RPW narrowly--insisting that the Scripture defines elements but hardly touches forms--the degree of uniformity one may anticipate decreases. When this occurs, individuals begin to suggest that just so long as a church reads Scripture (a verse or two), preaches (a religious theme), sings (devotional thoughts), prays (a bit), and administers the sacraments (occasionally), it complies with the RPW. A great deal of time is then invested in planning on inserting "special music," or a 20 minute song set, or among the more radical among us, a liturgical dance or liturgical drama (biblically defended, of course). This narrow understanding of the RPW leads inevitably to heightened diversity. Decreased sameness opens the door for increased strangeness. The gap between a "traditional" church and a "contemporary" church can grow very wide indeed at this point.