Why A Weekly Confession of Sin
Modified, from my sent folder in answer to the question “What are your best theological arguments for a weekly confession of sin?”
Pray without ceasing.
And anyone who is opposed to weekly confessing their sins probably needs to be confessing their sins more than that.
I’m assuming that you’re talking about during the Sunday worship service and corporately reciting a prayer together. If that’s the case, I would be unwilling to make the argument that the practice is necessary. However, confessing sin in the worship service is required by scripture.
1. Prayer is required in public worship (cf. WCF 21.3-4). A lot of the argument is going to hang on liturgical hermeneutics. Is prayer as described in the Bible, the New Testament especially, a private or a corporate affair? The Reformed tradition (history is theology) has said that prayer is part of worship and is corporate, not only private. “Our Father…” So when we see prayer prescribed in the New Testament, especially the epistles, it is aimed at the church gathered…
Worship Is
Our church just finished a month-long sermon series on the church and worship, and this was the definition of worship we used:
“Worship is the fitting and delightful response of God’s people to him, our Creator and Redeemer, for what he has done, for his glory in creation and redemption, through Christ, by the power and direction of Jesus himself through his Holy Spirit.”
It relies on the definitions provided by Gibson (Reformational and dogmatic) and Block (biblical-theological) in this wonderful little list.
The Means of Faith
Wesley Hill’s essay this morning in the Los Angeles Review of Books is troubling for the reality it exposes. Hill begins by relating a story from his college days when a classmate was in agony over her salvation status as a result of studying Jonathan Edwards. In contrast, another classmate who simultaneously studied Edwards, was about to be confirmed in the Roman Catholic Church, and Hill asked him why.
My friend was slow in replying. ‘When I was an evangelical,’ he finally said, ‘I was always wondering whether I was doing enough. Or whether I was studying enough—had figured out the Bible well enough—or praying enough. I felt that I had to sort out my theology and gauge whether I was ‘spiritual’ enough. But, being Catholic, I don’t have to figure anything out. I trust the Church to offer salvation. Communion is the body and blood of Christ, and when I receive it, I know I’m receiving grace.’
When the Roman Catholic Church’s practices offer assurances of grace and evangelical culture does not, something has gone terribly wrong. Hill is commending Philip Cary’s book on the subject, Good News for Anxious Christians, and argues that Protestants can recapture this calm through liturgical and sacramental practices. He’s right: too often evangelicals look inwardly for their own assurance of salvation, when the gospel is that Jesus is our assurance of salvation. When experience rather than the work of Christ becomes the ground of assurance, anxiety (or pride) is all that remains. The worship of the church, at least in its historic forms, was designed to root people in doxological encounter with Jesus; recovering that is recovering faith in Jesus instead of pressing for faith in faith.
On the Purpose of Benedictions
What’s the point of the pronouncement at the end of worship of God’s blessing? And why does the pastor raise his hands when making it? One of the most important principles of worship is that God has decided how he is to be worshipped. So a third question must be, Where do we find a biblical warrant for this element of worship?
This final part of the worship service is called the ‘benediction’, which comes from the Latin word for blessing, ‘benedictus’. For example, Zechariah in Luke 1:68-79 pronounces a prophecy that begins with, “Blessed be the Lord God of Israel.” This prophecy is known as the Benedictus…
