Written by Anthony N. S. Lane |
Tuesday, August 6, 2024
These chapters illustrate clearly that Calvin’s aim in all his theology was not just to inform the mind but to form the heart through the mind. “The gospel . . . is not a doctrine of the tongue but of life. It is not grasped merely by the intellect and memory like other disciplines, but it is taken in only when it possesses the entire soul and when it finds a seat and place of refuge in the most intimate affection of the heart. . . . The gospel should penetrate into the most intimate affection of the heart, take hold of the soul, and have an effect on the whole human being” (3.6.4).

A New Translation of an Influential Work
John Calvin’s concern to make the Institutes of the Christian Religion useful and practical is especially manifest in his teaching on the Christian life.1 He did not have a chapter on the Christian life in the first, short edition of the Institutes (published in 1536), but he added a concluding chapter on this topic in the second edition (published three years later in 1539). Calvin considered this material to be of such great importance that in 1550 he had it printed as a booklet on its own, both in Latin and in his native French.2
The final form of Calvin’s Institutes is comprised of eighty chapters spread across four “books.” Book 3, containing twenty-five of those chapters, expounds the manner in which Christians receive the grace of Christ, and this is where Calvin placed his material on the Christian life, now divided into five chapters (chaps. 6–10).
Chapters 6–7 discuss self-denial, and chapters 8–10 deal with bearing our cross, our view of the life to come, and the implications for our attitude toward this life. The new English translation is taken from the definitive 1559 edition of the Institutes,3 written in Latin, where Calvin added a small amount of extra material.4
Chapter Summaries
In the first of these five chapters (i.e., chap. 6), Calvin sets out general principles about the Christian life and the factors that should motivate us to pursue it. He aims to enable the godly to order their lives aright by setting out a universal rule to determine their duties (3.6.1). The Christian life is a journey, and we should look for daily progress, but without expecting perfection (3.6.5).
The next two chapters are based on Jesus’s statement that following him involves denying oneself and taking up one’s cross (Matt. 16:24). In chapter 7, Calvin focuses on the need for self-denial, saying no to ourselves and yes to submission to God. This is the key to progress in the Christian life, whereas “wherever self-denial does not predominate, there either the most loathsome vices predominate without shame, or virtue, if there is any appearance of it, is negated by a corrupt lust for glory” (3.7.2). Those who deny themselves resign themselves totally to God’s will and allow every part of their lives to be governed by it (3.7.10).
Calvin continues his exposition of Matthew 16:24 with chapter 8 on bearing the cross, which is an aspect of self-denial. Bearing the cross involves patiently suffering whatever tribulations God may send our way. These have many purposes: to show us our weakness, to build up our character, to test our patience, to train us in obedience, to subdue our sinful flesh, and to discipline us. Greatest of all is suffering for the sake of righteousness, such as for the gospel (3.8.7–8).
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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 with 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.

Liturgically speaking, I’ve made the rounds. Down through the years this septuagenarian has worshiped in—or observed the worship of—Pentecostal, Charismatic, Orthodox, Roman Catholic, Anglican, Methodist, Baptist, and Presbyterian churches. Also, over the decades 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 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 the 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 Christian body 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 Cor. 11:1-15 vs. 11:17-14:40; 1 Tim. 2:1-15).
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 Mosaic 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 granted 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 the 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 (Psalm 149:4). Indeed, his people are his chosen dwelling place (1 Ki. 8:10-11; Psalm 132:5-7; Ezek. 43:5; 44:4; John 14:23; Acts 2:2; Rev. 21:3). Therefore, knowing their needs, and not unmindful of his own enjoyment, he delights to draw near to them on the Lord’s Day. In particular, Abba Father delights to gather his children to himself and take them up into 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). And the Holy Spirit, knowing all 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, ordinance, 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 with 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 or not 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 experience his glory filling 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 the apostle’s primary concern is to regulate 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 continual edification of the Body. And yes, 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). But surely the main thrust of these chapters is 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 we must take seriously the words of the apostle in 1 Corinthians 14:26: “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.” In light of this command, I would therefore ask my Reformed brethren: Can a biblically faithful church exclude this text from its understanding of the regulative principles of corporate worship? Does it not clearly tell 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 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 as she makes her difficult pilgrimage towards the fullness of her redemption in the age to come.
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. For 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)—then her partial knowledge will fail, cease, and pass away (1 Cor. 13:8-9). Then, having graduated into her 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; then she will fully know, just as she is known (1 Cor. 13:11-13). If, then, 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 spiritual 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 the 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
This brings us to an especially challenging part of our discussion. The NT clearly places certain 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 widely 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, pray (aloud), speak in tongues, interpret a tongue, read Scripture, ask questions, or make 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 own 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 authorize 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, does God mandate 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, in the church, and indeed in the outer worlds of business and government, 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 is inverting the creation order by displacing the authorized leader(s) of the meeting, replacing him (them) with herself, and (if only momentarily) setting all the men in attendance under her authority. This problem is especially acute when a woman presumes to teach or prophesy, since the men will feel themselves to be under the authority of God’s Word, but will balk at being under the authority of the woman bringing it. Paul, saturated with divine law and deeply established in biblical sensibilities, startles us moderns by declaring that such an inversion is disgraceful, implying that 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, she will not only dishonor her husband, but also may oblige the elder in charge to correct her in front of her husband and the entire congregation—a needless embarrassment and further inversion that Paul surely wanted to avoid.
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 deception, in the event that she is allowed to speak in church.
Finally, we must honestly admit that a solitary woman speaking in church will necessarily attract attention to herself, which in turn 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; 1 Peter 3:3-4). The words of the apostle display great practical wisdom, a wisdom that, when applied, will enable us to avoid all sorts of problems, and so to preserve good order and peace in the churches.
I am all too aware that in our day these regulations are highly counter-cultural, and therefore circumvented by theologians and pastors alike. Accordingly, it will take extraordinary 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 eagerly and gladly.3
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Written by Forrest L. Marion |
Friday, November 26, 2021
Keep in mind that by this time the Jerusalem church probably numbered between fourteen and eighteen thousand. As the church grew, new men were needed to continue doing what the elders had been handling, that is, if the elders were to continue to focus on the Word and prayer. The deacons took up three duties that formerly had been done by the elders: the administration of the church, the resources of the church, and the mercy ministry of the church. The reason deacons are to be ordained is because they perform roles the elders formerly did. One very practical tip Reeder gave to elders and sessions was this: try not to redo the work of the diaconate.

On a beautiful, crisp Saturday in October, Southeast Alabama Presbytery (SEAL) deacons held a half-day conference focused on deacons and their biblical role in the church. Hosted at Eastwood PCA in Montgomery – strategically, on a “bye” week for Auburn football – about 40 men attended, mostly deacons from several Presbyterian Church in America (PCA) churches plus several teaching elders (TE) and ruling elders (RE). The conference organizer, Montgomery attorney and Eastwood deacon Samuel McLure opened the event by remarking that, as far as anyone knew, this was the first-ever SEAL presbytery gathering to focus on deacons and their role.
Mr. McLure provided handouts of an 1859 article in The Southern Presbyterian Review by the Rev. James B. Ramsay that addressed “The Deaconship.” One of Ramsay’s excellent thoughts was, “A man cannot be a Christian without seeking to assist, comfort and elevate, all that are Christ’s, to the extent of their wants and his ability.” The Apostle Paul gave considerable attention to the taking up of collections and their proper distribution to the poor of the churches he ministered to, Ramsay pointed out. The Virginia pastor argued that the deacon “as a distinct officer” is to have charge of that important, “distinct function of the church.”[1]
Following the welcome and introduction, TE Jere Scott Bradshaw of Covenant PCA (Auburn, Ala.), preached a sermon from Acts 6-7 on the life and ministry of Stephen, one of the seven men full-of-the-Spirit and wisdom chosen to serve the Jerusalem church as a deacon, thereby enabling the elders to focus on prayer and the ministry of the Word. Pastor Bradshaw had three main teaching points: the character of the deacon, the confidence of the deacon, and the incompetence of the deacon.
The writer of Acts, the apostle Luke, relates that Stephen’s character was marked by grace and power, wisdom and evidence of the Spirit, and tenacity in the message of grace in Jesus Christ. Stephen’s confidence was reflected in his message, “one of the greatest speeches in the history of the world,” as Bradshaw said. Stephen emphasized to his audience that God was not confined to Israel. But the problem his audience faced was not one of the distribution of bread or of church resources; rather, it was the defilement of sin. His audience needed a new creation, a new birth, a new LORD, a new witness. Stephen courageously pointed them toward Jesus Christ, the one who fulfills all that the scriptures had led God’s covenant people to anticipate. Yet Stephen was unable to bring about their change of heart. Pastor Bradshaw observed that, like the elder, the deacon is utterly incapable of bringing about change in another’s heart; only the True Deacon, Jesus Christ, is competent to change the heart. Connecting with the biblical account of Stephen’s death, Bradshaw reminded the men that it was this True Deacon who changed the murderous Saul into the Apostle Paul.
Pastor Bradshaw continued, “Dear brother, you will be utterly incompetent in your service as a deacon.” Your service often will go unnoticed; it will receive unmerited criticism; it will be ineffective in bringing about lasting change in people. “And, beloved, this is the joy of being an officer in the church” (both elder and deacon). Because we, as mere men, are unable to produce transformation – neither in ourselves nor others – we must look to Jesus Christ. Deacons must live for the approval of only one voice . . . the Glorious God, who says, “Well done, good and faithful servant. . . .” Jere Scott Bradshaw closed with these words to deacons: “May you rest and work in the power of the Holy Spirit as you manifest the gospel of grace in acts of mercy.” “Then,” added Bradshaw, “you will truly be serving ‘with much advantage.’”
Bradshaw’s closing remarks played into the title and theme of the conference, taken from the PCA’s Book of Church Order, section 9-6: “The deacons may, with much advantage, hold conference from time to time for the discussion of the interests committed to them” (emphasis added).
Following the sermon, the group watched a recorded interview that Sam McLure had conducted with Pastor Harry Reeder of Briarwood PCA (Birmingham, Ala.), specifically for this conference. Pastor Reeder encouraged the men to be concerned with “church health” rather than “church growth.” Normally, a healthy church will also grow numerically. In some churches, however, he noted, the pastor is doing the work of the elders, the elders are doing the work of the deacons, and the deacons are “just doing some work.” Focusing on Acts 6, he suggested the partiality of the elders toward the Hebrew widows at the expense of Gentile widows was “functional but not spiritual” partiality, or prejudice. The earliest elders at Jerusalem were ethnic Jews and so, by virtue of prior relationships and traditional networking in today’s parlance, they easily were aware of the needs of the Jewish widows in their midst to a degree that could not be duplicated among the Gentiles. Keep in mind that by this time the Jerusalem church probably numbered between fourteen and eighteen thousand. As the church grew, new men were needed to continue doing what the elders had been handling, that is, if the elders were to continue to focus on the Word and prayer. The deacons took up three duties that formerly had been done by the elders: the administration of the church, the resources of the church, and the mercy ministry of the church. The reason deacons are to be ordained is because they perform roles the elders formerly did. One very practical tip Reeder gave to elders and sessions was this: try not to redo the work of the diaconate. Enough said.
Following Harry Reeder’s talk and a short break, Eastwood’s diaconate chairman, Brian DeHuff, spoke on the duties of the deacon. “The work of a deacon is sacrificial,” he observed, and if they don’t do their job then the elders will have to pick up the slack. In the imagery with which Alabamians so easily relate, the deacons are “the offensive line for elders” in the church. Deacon DeHuff went on to discuss several duties of deacons today, including collecting and distributing the resources of the church, promoting the members’ giving and stewardship, the care of widows and orphans, maintaining the buildings and grounds as well as the church’s financial and budget records, and preparing the sanctuary for worship. He encouraged deacons to look for opportunities to secure other men in the church with gifts or qualifications in certain areas to assist in ministry. Men with carpentry or other home skills might assist in repairs for a widow. A CPA might help with financial counseling of a member in debt, and so on. An insightful observation he gave the men was this: God looks at giving in terms of how much we keep back. The poor widow in the gospels who kept nothing back was the one who gave the most from Christ’s perspective. “Our wealth is meant to be shared with those who have need,” DeHuff said, and, “One of the cures for greed is generosity.” The best deacons are “do-ers” and “pray-ers.”
Following Brian DeHuff’s talk, the men enjoyed a lunch and fellowship time before wrapping up, and were done by one-thirty in the afternoon. The 5-hour conference was instructive, encouraging, insightful, practical, and cheerful. We recommend other churches and presbyteries consider doing a deacons’ conference of their own. To that end, we note the conference website, WithMuchAdvantage.com, created to encourage deacons to zealously and faithfully own their domain.
Forrest Marion is a ruling elder in Eastwood Presbyterian Church (PCA) in Montgomery, Ala.
[1] James B. Ramsay, “The Deaconship,” The Southern Presbyterian Review, vol. 12, no. 1 (Apr. 1859): 1-24.