As saints who still sin, we regularly have need to be restored in the knowledge that we are forgiven and cleansed before the Lord. The Lord lifts us out of the guilt and defilement that we bring on ourselves. He assures us of his faithfulness to forgive and cleanse us once and for all, based on the sacrifice of Jesus for our sins.

If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. — 1 John 1:9

When our lives are under a great amount of stress, it is easy to fall back into the mindset that our acceptance with God is performance-based. The best of saints struggle with this problem. Do you experience the sense of guilt that you are never doing enough to please God? Is there a lingering fear that maybe God does not love or accept you?
Stressful times can lead to the resurrection of old addictions and struggles of the past.
Most likely, those sentiments arise in connection with certain sins in our lives. Maybe it is that same sin you have struggled with for years without the deliverance you thought would be given by now. Maybe it is because you struggle with how little your devotion is to the Lord. Maybe the experience of constant failure has become overwhelming.
What may actually be happening to many believers in times of uncertainty is not stronger devotion to Christ but rather the resurrection of old addictions and struggles of the past. Stress and anxiety have a strange way of prompting us to reach for old idols. Those idols always have been and still are death to us, and yet we grab them for relief. Through it all we wonder, does the Lord still accept us?
In 1 John 1:9 God provides ongoing help for those who are already forgiven of all their sins.
At times like this, it is good to meditate on the promise of 1 John 1:9. The Holy Spirit inspired these words to reassure believers who are confused and struggling over the continued presence of sin in their lives. Here, God gives his prescription for how we can respond in faith when we find ourselves doing the things we do not want to do, or neglecting to do the things he wants us to do (see Romans 7).
In this remarkable promise, God provides ongoing help for those who are already forgiven of all their sins.
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Let me urge all involved—Elders, worship leaders, and church members—to prioritize the worship of the Lord’s Day. It is entirely possible that apart from one’s daily quiet time with the Lord, there is no more important activity for a Christian man or woman. For again, here the Father desires specially to gather his children to himself; and here the High King of the Church desires specially to walk among the golden lampstands (Rev. 1:12-13) Therefore, in preparing for the Lord’s Day, let all the leaders aspire to excellence. Let them stand in the counsel of the Lord, earnestly praying for a revelation of his heart and mind for the Sunday ahead (Jer. 23:22, 1 Cor. 14:27). And with that revelation in mind, let them carefully select the call to worship, the Scripture readings, the hymns, the contents of message, and the ministry at the Lord’s Table. Prior to the Lord’s Day, let them communicate with their people, urging them to prepare for it, and helping them to do so. And together with the whole church, let them pray for God’s richest blessing on the gathering. Surely he is eager to bestow it. And if we, on our part, do all we can to prepare the holy ground, surely the Holy One will meet us there.

Liturgically speaking, I have made the rounds. Down through the years this septuagenarian has worshiped in—or observed the worship of—Pentecostal, Charismatic, Orthodox, Roman Catholic, Anglican, Methodist, and Baptist churches. Also, throughout the years during which I served as a pastor, I continually mulled the New Testament (NT) parameters for worship on the Lord’s Day, trying hard to discern them accurately and practice them faithfully. Now, as I near the end of my journey, it has seemed good to me to share my best thoughts on Lord’s Day worship, and to craft a service of worship that I believe would be pleasing to God and edifying to his children.
Theological and Practical Foundations
Here in Part I of my essay I want to share my major premises: the theological and practical foundations upon which I have based my proposed liturgy. There are seven of them.
Lord’s Day Worship is Special
Worship on the Lord’s Day is quite special. Unlike other gatherings of God’s children, on this day the elders and members of a church come together as a whole church (Acts 15:2, 22; 1 Cor. 11:17-18; 14:23, 26; 1 Tim. 5:17; Heb. 10:25; 13:7). Also, the regulations for this assembly are different from, and more stringent than, those pertaining to smaller gatherings (1 Acts 27:7-14; Cor. 11:1-15 vs. 11:16f). But the uniqueness of Lord’s Day worship stems above all from its close association with the mystery of the Sabbath. Theological reflection on this subject is extensive, diverse, and sometimes controversial. For brevity sake, I will give my own view simply by citing a Statement of Faith that I wrote some years back:
We believe that the Sabbath Day, which in the beginning God set apart as a day of rest and worship for all mankind, and which at the giving of the Law he instituted as a day of rest and worship for his OT people, stood as a type or picture of the eternal rest that he now offers to all men—and commands them to enter—through the Gospel. / We believe that Christians do in fact enter this rest, first at the moment of saving faith, then more fully at the entrance of their spirits into heaven, and still more fully at the resurrection of the righteous at Christ’s return. / We believe that in order to underscore the perpetuity of the believer’s rest in Christ, the NT does not, by an ordinance, tie the worship of God to the Sabbath or any special day of the week. / But we also believe that through a holy tradition inaugurated by Christ himself on the day of his resurrection, and perpetuated in the practice of the early church, God’s people are invited and encouraged to designate the first day of the week as the Lord’s Day; that on that day they do well to assemble themselves together in order to celebrate and be refreshed in the spiritual rest God has given them, through a reverent and joyful observance of the ordinances of NT worship; and that in so doing God will be pleased, Christ exalted, his people blessed, and the world confronted afresh with the Good News of the Gospel.1
In short, Lord’s Day worship is special because on that day God specially draws near to his people in order to remind them of, teach them about, and refresh them in, their eternal Sabbath rest in Lord Jesus Christ.
Lord’s Day Worship is Important to God and Man
The worship of the Lord’s Day is important to the triune God. Scripture affirms that he takes great pleasure in his people (Ps. 149:4). Indeed, his people are his chosen dwelling place (1 Ki. 8:10-11; Ps. 132:5-7; Ezek. 43:5; 44:4; John 14:23; Acts 2:2; Rev. 21:3). Knowing their needs, and not unmindful of his own enjoyment, he delights to draw near to them on the Lord’s Day. Abba Father delights to gather his children to himself and take them in his arms (Psalm 50:5, 149:4; Is. 43:2). His exalted Son, their heavenly Husband, delights to speak tenderly to his Bride, and to lay her weary head upon his vast and comforting bosom (Is. 40:1-3; John 13:23, 14:3, 17:24; Eph. 5). The Holy Spirit, knowing these things, delights to facilitate the holy visitation: to unveil and strengthen the eternal bond of love that unites the family of God. For these and other reasons, Lord’s Day worship is indeed important to the Three-in-One.
But it is even more important for man. For though God’s people have been justified, they are not yet fully sanctified. Though they are seated in heavenly places in Christ, they are still making an arduous journey through the howling wilderness of this present evil age (Gal. 1:4; Rev. 12:1ff). Therefore, their needs are great. Because they are weary, they need refreshing (Acts 3:19). Because they are pursued and persecuted, they need protection (Rev. 12:13-14). Because they are without (mature) understanding, they need teaching (Eph. 4:91-16). Because they are called, they need equipping (2 Tim. 3:16-17). Because they have faltered, they need exhortation, repentance, and reassurance (1 Cor. 11:27-32; 14:3). Because they are lonely, they need family; because they are lacking, they need the support of the family (Psalm 122; Acts 2:43-5). And because they are grateful and glad, they need a time and a place in which to express their gratitude and joy (1 Pet. 1:8). In sum, the saints are eager for Lord’s Day worship because they know that on that Day, through word, prayer, sacrament, and body ministry, they will yet again behold the glory of God in the face of Jesus Christ, and so be transformed into his image from one degree of glory to the next (2 Cor. 3:18).
Lord’s Day Worship is Regulated
Because God desires to meet with his people, and because their needs are so very great, he carefully regulates his own worship. In particular, he gives us detailed instructions concerning the attitudes, actions, and procedures that are proper to the gathering of the whole church. We may think of these regulations as borders by which he surrounds, creates, protects, and preserves a sacred space, ensuring that he himself may fully fill that space, and that in it his people may be fully edified and refreshed (Rev. 12:6, 14). He gives us regulations so that he may freely give us himself.
Concerning the attitudes that we are to bring to this gathering, the NT provides rich instruction. We are to come with understanding (Col. 1:9), gratitude (1 Tim. 2:1), joy (Matt. 13:44; Phil. 4:4), reverence (Heb. 12:28), humility (James 1:21), sincerity (Acts 2:46), confidence (Heb. 4:16), faith (James 1:6), and eager expectation (Matt. 18:20). We come in order to worship God in spirit and in truth (John 4:24), with all of our heart, soul, mind, and strength (Mark 12:30). We come faithfully, in spite of what we’ve done, and in spite of what we feel or don’t feel, always remembering that God is faithful, and that he is eager to meet both us and our needs (1 Cor. 10:13; 2 Tim. 2:13; Heb. 10:25). And so, having put on these attitudes, we too come with eagerness, hoping and expecting to see his glory fill the house (1 Kings 8:11; Ezek. 43:4; Acts 2:2)!
As for the actions of NT worship, they are far fewer than those of OT times, being carefully designed to facilitate the simplicity of worship in spirit and truth instituted by Christ, and now so supernaturally natural to the regenerate hearts of his flock (John 4:24; 2 Cor. 11:3). These actions include prayer; the reading, preaching, teaching, and prophesying of the Word of God; psalms, hymns, and spiritual songs, sung with grace in our hearts to the Lord; the Lord’s Supper; and, on occasion, the administration of water baptism.
Again, these actions are regulated: The NT prescribes basic procedures for each one. As the procedures become familiar, the worshiper comes to rest in them, trusting that all things are indeed being done decently and in order (1 Cor. 14:40). Thus resting, he is free to give himself fully to the Lord throughout all the service: to listen for his voice, and to wait for his touch. Regulated worship becomes liturgy, the work of the people; liturgy, in turn, becomes a  garden paradise where the people experience the work of God.
Lord’s Day Worship is Participatory and Charismatic
Speaking personally, I cannot read 1 Corinthians 12-14 and fail to conclude that here, in good measure, the apostle is regulating the worship of the Lord’s Day. Yes, he begins by laying some theological groundwork, by unveiling the Church as the Spirit-filled Body of Christ, each of whose members is charismatically gifted for the edification of the Body. And for this reason some of the gifts mentioned here will not typically operate in a worship service (e.g. helps, mercies, administrations, healings, miracles; cf. Rom. 12:3-8). Nevertheless, the thrust of these chapters is surely to educate the saints on the gifts of the Spirit with a view to their proper exercise in the gatherings of the whole church (1 Cor. 14:23).
Accordingly, in our thinking about Lord’s Day worship must take seriously the apostle’s words: “What then, brothers, is the sum of the matter? Whenever you come together, each one has a psalm, a teaching, a revelation, a tongue, or an interpretation. Let all things be done for edification” (1 Cor. 14:26). I do not believe that a biblically faithful church can exclude this verse from its understanding of the regulative principles of corporate worship. It clearly tells us that Lord’s Day worship is participatory (i.e. each one has something to contribute, though not necessarily every Sunday) and charismatic (i.e. each one contributes that something in the exercise of his spiritual gift).
My cessationist brethren will balk at this claim, believing as they do that with the closure of the NT canon, and with the passing of the foundational apostles, God has permanently withdrawn some of the more supernatural charismatic gifts. I cannot enter into that debate here. Suffice it to say that for nearly 50 years I have been unable to find a single NT text affirming the withdrawal of any charismatic gift. Indeed, in 1 Corinthians 13:8-13 I find quite the opposite, since here the apostle depicts the charismata as essential equipment for the Church Militant.
How so? The key words are “now” and “then”. Now, in the long Era of Gospel Proclamation, the Church needs the gifts of the Spirit in order to fulfill her mission. Now she needs to prophesy, speak in tongues, teach, etc., so that the saints may be gathered in, and the Body built up (1 Cor. 13:8). However, as important as the gifts are, they reflect only a partial knowledge of God, and are therefore only temporary. But when “the perfect” comes—not the close of the NT canon, but the return of Christ, the Consummation, and the life of the Age to Come (1 Cor. 1:7)—her partial knowledge will fail, cease, and pass away (1 Cor. 13:8-9). Then, when she she has graduated into eternal adulthood, she will put away her “childish” things, her childish ways of knowing, speaking, and reasoning, for then she will see face-to-face; for then she will fully know just as she is known (1 Cor. 13:11-13). If, therefore, it is essential for the Church to pass through her spiritual childhood, it is also essential that she permanently possess the distinguishing marks of her childhood: the panoply of spiritual gifts.
All that said, the closure of the NT canon is indeed of great importance. It enables us to identify the various spiritual gifts, and to exercise them properly in their appropriate settings. With reference to the worship of the Lord’s Day, it enables us to prioritize the ministry of the Word (i.e. Scripture reading, preaching, teaching, prophecy) with a view to the edification of the church (John 17:17; 1 Cor. 14:26). It enables us to judge the doctrinal and ethical integrity of various ministries of the Word (1 Cor. 14:29). And it enables leaders, through the exercise of their own spiritual gifts, to structure the Lord’s Day worship in such a way as to incorporate all its elements, while at the same time leaving ample room for the move of the Spirit and the spontaneous participation of various members of the congregation.2
Lord’s Day Worship Specially Regulates the Verbal Participation of Women
The NT places special restrictions on the verbal participation of women in the Lord’s Day gathering of the whole Church. Pressured by the surrounding culture, modern theologians fiercely debate the meaning and application of the relevant texts, with the result that different churches have settled on different policies (1 Cor. 14:34-36; 1 Tim. 2:9-15). My own reading, which aligns with traditional Catholic and Protestant interpretations, is that sisters in Christ may freely participate in congregational singing, and in the corporate recitation of prayers, Scripture, or creeds (yet another good reason to embrace all these practices). They may not, however, engage in any form of solo speech: They may not teach, preach, prophesy, speak in tongues, interpret a tongue, read Scripture, ask questions, or make the announcements.
It should go without saying that in giving us these guidelines God is in no way denigrating the value, intelligence, or spirituality of his daughters, who, just like men, are created in his image and likeness, loved, and redeemed in Christ (Gal. 3:28). Nor are the regulations meant to exclude women from all verbal ministry, since a number of other NT texts authorizes them to teach, pray, and prophesy in settings other than the gatherings of the whole church (Acts 2:17; 18:26; 1 Cor. 11:1-16; Titus 2:3-5).
Why, then, these special restrictions? A close reading of NT teaching on gender relations makes it clear that the rules are designed, above all, to reflect—and to reinforce in the hearts of his people—God’s creation order for the sexes (1 Tim. 2:11-15). By his wise decree—which is meant to image the mystery of Christ and the Church—man is the spiritual “head” of woman: the authority over her (1 Cor. 11:2-16; Eph. 5:22-33). In marriage, in the family, and in the church, God has given to men the responsibility—and with that, the authority—to lead, always with a view to the protection and provision of those under their care. Accordingly, when a woman speaks out in church she inverts the creation order by displacing the authorized leader, replacing him with herself, and setting the men in attendance under her authority, since the Word of God (or the words of the elders) in her mouth is (or is thought to be) authoritative. Paul states that such an inversion is disgraceful, for when the illicit inversion is both performed and permitted, ignominy rightly falls on the woman, her husband, the elders, and the men in the church—all of whom have had their part in turning the world upside down (1 Cor. 14:35).
There are practical considerations as well. If a woman happens to misspeak (as men themselves will surely do from time to time), she will not only dishonor her husband, but may even oblige the elder in charge to correct her in front of her husband and the entire congregation—a needless embarrassment that Paul no doubt wanted to head off at the pass. It should also be noted from 1 Timothy 2:14 that unless a woman is fully submitted to her husband, she, like mother Eve, is especially vulnerable to deception, and therefore to propagating the deception, in the event that she is allowed to speak in church. Finally, we need honestly to admit that a woman speaking in church, by attracting attention to herself, can stimulate sexual thoughts in the men (who are more visually oriented than women), thereby distracting them from the worship of the Lord. This, I think, is why Paul urges the sisters to dress modestly and discreetly when they come to church (1 Tim. 2:9-10).3 The words of the apostle display great practical wisdom, a wisdom that enables us to avoid all sorts of problems, and so to preserve peace in the churches.
I am all too aware that in our day these regulations are highly counter-cultural. It will therefore take great wisdom, love, patience, and courage for church leaders to explain and implement them, and for God’s men and women to submit to them. But if they love the Lord, and if they desire the fullest possible manifestation of his presence and power in the worship service, they will do so gladly. 
Lord’s Day Worship Honors the History and Accomplishments of the Church Triumphant
In the Lord’s Day worship the Church Militant joins with the Church Triumphant before the throne of God, in order to worship, praise, petition, and receive from our triune Creator and Redeemer (Rev. 4-5). Because this is so, I think it fitting that the Church Militant should honor the Church Triumphant by incorporating into her own worship the forms and contents that her predecessors developed through their own prayerful interaction with the Word of God. Yes, we must do this carefully, striving to set aside any forms and contents that we consider unbiblical. But our natural bias, born out of love and respect for the work of God in former times, should be to include from the past as much as we honestly can, so that the worshiping Church of our own day may feel an abiding spiritual connection with our Catholic and Protestant forefathers.
In the service of worship below I have sought to do this very thing.
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The modern West is post-Christian in the same sort of way that it is postindustrial. Neither Christianity nor industrialization have been truly left behind, for all that our use of “post-” language implies they have. Their cultural footprints remain enormous, even when the churches and factories have been turned into flats. What has happened, rather, is that society has been so irrevocably shaped by their influence that we can think of their legacy as secure and begin to contemplate moving “beyond” them into a wide variety of new possibilities, according to the demands of the market.

In June 1776, Thomas Jefferson wrote to Benjamin Franklin asking him to edit the Declaration of Independence in time for a meeting the following morning. “The inclosed paper has been read and with some small alterations approved of by the committee,” Jefferson explained. “Will Doctr. Franklyn be so good as to peruse it and suggest such alterations as his more enlarged view of the subject will dictate?”1
Franklin was at home recovering from gout and made very few changes. But one of them would have epochal significance. Jefferson had originally written that “we hold these truths to be sacred and undeniable.”
Franklin crossed out the last three words and replaced them with one: “self-evident.”2
It was a portentous edit. Jefferson’s version, despite his theological skepticism, presented the equality of men and the rights they held as grounded in religion: they are “undeniable” because they are “sacred” truths that originate with the Creator. By contrast, Franklin’s version grounded them in reason. They are “self-evident” truths, which are not dependent on any particular religious tradition but can easily be grasped as logically necessary by anyone who thinks about them for long enough.3
To which the obvious response is: no, they are not. There are plenty of cultures in which it is not remotely self-evident to people that all men are created equal and endowed by their Creator with certain inalienable rights, let alone that these rights include life, liberty, the pursuit of happiness, and the prerogative to abolish any government that does not preserve them. Most human beings in 1776 did not believe that at all, which is partly why the Declaration was required in the first place. (This accounts for the otherwise inexplicable phrase “we hold these truths to be self-evident,” as opposed to saying simply “these truths are self-evident.”) Some of the founders had not quite believed it themselves just fifteen years earlier. Billions of people today still don’t.
The fundamental equality of human beings, and their endowment with inalienable rights by their Creator, are essentially theological beliefs. They are neither innately obvious axioms nor universally accepted empirical truths nor rational deductions from things that are. There is no logical syllogism that begins with undeniable premises and concludes with “all people are equal” or “humans have God-given rights.” The Russian philosopher Vladimir Solovyov expressed the non sequitur at the heart of Western civilization with a deliciously sarcastic aphorism: “Man descended from apes, therefore we must love one another.”4
Many of us find this unsettling. We are inclined to see equality and human rights as universal norms, obvious to everyone who can think for themselves. But in reality they are culturally conditioned beliefs that depend on fundamentally Christian assumptions about the world.
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