The liturgy is always the starting point for considering a service. Its structure informs not only the real progression from one element of worship to the next, but it produces an atmosphere through its words and its shape. The dramatic layering of elements in the pre-Reformation Mass greatly contrasts with the one-thing-at-a-time approach of Reformed worship and it is not the ceremonies which are principally responsible, but the order itself.

In part I I presented some definitions: the rite being the text of the liturgy and the ceremonial being the actions with which that rite is clothed. I also noted the difference between what I termed ceremonial of command and ceremonial of necessity, focusing on the ceremonies commanded of the Lord in the Eucharist. I emphasized the permanent and unchangeable nature of the former and the conditionality of the latter. I pointed out the clear intent of the Reformers to maintain the manual acts as first performed by Christ himself and their simultaneous willingness to allow variance in non-instituted ceremonies, namely those other actions which are requisite for the proper functioning of the service. I concluded by promising some further thoughts on ceremonial of necessity.

This post is my attempt at producing a clear presentation of ceremonial of necessity – its role and its spirit in the context of one possible application. For the purpose of the application I have intentionally chosen a simple context and a simple liturgy so that it may be seen that ceremonial is unavoidable and that even the plainest worship may be aided by a well thought out ceremonial. I have included a simple drawing to aid the reader in following the written explanation.

The liturgy is always the starting point for considering a service. Its structure informs not only the real progression from one element of worship to the next, but it produces an atmosphere through its words and its shape. The dramatic layering of elements in the pre-Reformation Mass greatly contrasts with the one-thing-at-a-time approach of Reformed worship and it is not the ceremonies which are principally responsible, but the order itself. Indeed, it is the structure of the rite- what it includes and excludes- that contributes the most to any sense of complexity or simplicity in a worship service.

The liturgy I have used here is recognizably catholic and Reformed. It is loosely based on the accounts of early Christian worship given by Justin Martyr and includes those elements which make up every significant Reformed liturgy into the seventeenth century. While Reformed worship has always adapted in some respects to its cultural context, development of any praiseworthy sort ended with the Westminster Directory, later alterations being to the detriment of the rites’ integrity and largely negative.

The order of service is as follows:

Call to Worship

Hymn

Prayer of Confession

Assurance of Pardon

Lesson

Creed

Sermon

Prayer of Supplication and Lord’s Prayer

Hymn

Communion Prayers including Words of Institution

Distribution of the Elements

Hymn

Benediction

Aside from the now-popular hymn sandwich, a form that in no way could be called historically Reformed, the above liturgy couldn’t be simpler. Yet in its order and elements it possesses the fulness of catholic worship, worship that has been tested and tried by the universal Church and found to be most in accord with Scripture and of the greatest benefit to all Christians whatever their station and stage of spiritual development.

The context I have provided for this liturgy is a storefront church where a newly planted body is renting temporary space until such a time as they can grow enough to support a building program on a permanent site of their own. I estimate a seating capacity of about 120. All the accoutrements of worship are present- a Communion Table, lectern, credence (for the Elements and the basin to be used in baptism), as well as a keyboard and three chairs for other musicians. There is also a shelf in the upper right hand corner for hymnals, spare Bibles, and other items. Open space has been left in the lower right hand corner for a welcome table. Chairs for the congregation have been disposed in three sections and chairs for the officiating minister and elders are placed behind the Table facing the congregation.

I have ordered the furnishings in the same way they could be ordered in a purpose-built church. This immediately provides continuity between temporary and permanent spaces making the eventual transition into a new building very easy. The liturgy will be performed in largely the same manner in either place. I have been conscious of what might be described as the modern idolatry of the band and have therefore placed the musicians in the rear of the space. Their function is to be heard; they need not be seen in order to lead successfully. The lectern, though not in line with the center aisle is in line with the center of the mass of the congregation. The position of the Table accords with the easiest circulation route through the space permitting an easy distribution of the Elements. The placement of the church leaders’ seats behind the Table emphasizes their authority and makes clear to any visitors or new attendees that these men are set apart for the shepherding of the flock.

Much free space is left around the periphery. No one appreciates a worship environment choked with chairs and the dignity of the liturgy is augmented by ease of movement and a sense of breadth. Even so, I do not feel as though there is waste. All is ordered in a clear and comprehensible way with no silly tropes such as unnecessarily angled seating which only confuses movement in and out of the rows of chairs, makes it harder to see what’s happening at the front of the room, and wastes a great deal of valuable space.

The necessary ceremonial accompanying the liturgy has been considered as well. To see this, we’ll walk through the liturgy step by step.

The service begins with the Call to Worship said responsively by the Minister and congregation. To lead this, the Minister rises from his seat behind the Table and, stepping forward, begins whatever verses have been selected for the day.

A Hymn then immediately follows, the musicians starting without announcement and the congregation standing, service sheets having been provided. (Note here that the expectation is that people be paying attention to what they’re present to do.)

After the conclusion of the Hymn, the congregation sit and are led in a public Prayer of Confession by the Minister who remains standing through the Assurance of Pardon.

All then sit together for the Lesson which is read by a previously selected member of the congregation who is skilled and practiced in public reading. This person comes from the congregation as soon as the Assurance of Pardon is completed and, standing at the lectern, reads in a clear, deliberate manner.

The Lesson completed, the reader returns to the congregation and all stand for the Creed (Apostles or Nicene) and are led in it by the Minister.

All then sit and the Minister moves to the lectern for the Sermon.

Immediately thereafter, another selected member of the congregation comes to the lectern to lead the Prayer of Supplication and Lord’s Prayer, the Minister returning to his seat.

At the completion of the Lord’s Prayer (in which all the congregation join) another Hymn begins during the final verse of which the elders come to their seats.

The Hymn finished, the Minister stands behind the Table facing the congregation and begins the Communion Prayers including the Words of Institution (and, presumably the primitive components of anamnesis and epiclesis).

Then comes the Distribution of the Elements for which the elders rise and stand in front of the Table to receive the Elements from the hand of the Minister. They then distribute these to the congregation who remain seated.

After the Elements have been consumed in their two kinds there follows another Hymn. The Minister takes this opportunity to order the Table and the elders return to their places in the congregation.

After the end of the Hymn the Minister, standing again behind the Table facing the people, pronounces God’s Benediction after which the service is considered concluded.

In the order described above there is very little ceremony aside from movement from one place to another. However, the physical actions of the people being done in unity as a body and the acts of those elected to special roles in the service as well as the manual acts of the Minister at the Eucharist are considered to be ceremonies of necessity. It is in the best liturgical taste that all be done without announcement or unnecessary explanation. The form of the liturgy must allow the Scripture-rich nature of the rite to speak for itself. There is no undue formality but all moves naturally from one step to the next in a careful way. The tenor is dignified but not top-heavy, solemn but not somber. Even given only a keyboard “piano” and various other instruments (I have in mind a violin and two woodwinds- perhaps a flute and clarinet or oboe) the atmosphere fostered through such careful simplicity would be deeply reverent and worshipful. In subordinating oneself to the unified action of the body and the order of the universal Church each individual will be lifted into the heavenly places and edified in their earthly walk.

The last point is key: the members of the congregation act as one and they come into the preexistent liturgical life of the Church rather than acting as though their own expression were more important than that of the whole family of believers. The willingness to give up one’s freedom to the loving bonds of the Church (in liturgical order and propriety as much as in doctrine) shows forth the sacrificial spirit fostered by a deep understanding of the Communion of the Saints and an appreciation of the passed-down nature of the Christian faith which is so dependent for its transmission on the accounts of faithful witnesses.

Thus ends this particular application of ideas relating to ceremony in the Reformed context. So much more could be said of the worship in a much larger, more complex space but I suspect the given approach to a plain, temporary space will have provided enough food for thought.

Evan McWilliams is a member of Covenant Presbyterian Church (PCA) in Lakeland, Fla., is an architectural historian, and a Ph.D. candidate at the University of York in the UK. This article appeared in his blog, Inscrutable Being, and is used with permission.