The Second Helvetic Confession - Chapter 23
Of the Prayers of the Church, of Singing, and of
Canonical Hours
Common Language. It is true
that a man is permitted to pray privately in any language that he understands,
but public prayers in meetings for worship are to be made in the common language
known to all. Let all the prayers of the faithful be poured forth to God alone,
through the mediation of Christ only, out of faith and love. The priesthood of
Christ the Lord and true religion forbid the invocation of saints in heaven or
to use them as intercessors. Prayer is to be made for magistracy, for kings, and
all that are placed in authority, for ministers of the Church, and for all needs
of churches. In calamities, especially of the Church, unceasing prayer is to be
made both privately and publicly.
<In a world where Pentecostal religion is one of the
most rapidly expanding and even now it finds inroads into this great Reformed
faith we must hasten to add that the so-called gift of tongues is not what
Calvin has in view here. Proper prayer ends with amen. How can one utter amen to
even their own prayer when they do not know what they have said. The appeal to
the Holy Spirit praying for us and uttering that which we cannot in no way meets
the requirements for the operation of this gift.
>
Free Prayer. Moreover,
prayer is to be made voluntarily, without constraint or for any reward. Nor is
it proper for prayer to be superstitiously restricted to one place, as if it
were not permitted to pray anywhere except in a sanctuary. Neither is it
necessary for public prayers to be the same in all churches with respect to form
and time. Each Church is to exercise its own freedom. Socrates, in his history,
says, "In all regions of the world you will not find two churches which
wholly agree in prayer" (Hist. ecclesiast. V.22, 57). The authors of this
difference, I think, were those who were in charge of the Churches at particular
times. Yet if they agree, it is to be highly commended and imitated by others.
<Even the Gentiles having not the law are when they do
the law a law unto themselves.
Prayer is to be centered on and in relationship to Jesus Christ that the will of
God might be done on earth even as it is in heaven. >
The Method To Be Employed in
Public Prayers. As in everything, so also in public prayers there is to be a
standard lest they be excessively long and irksome. The greatest part of
meetings for worship is therefore to be given to evangelical teaching, and care
is to be taken lest the congregation is wearied by too lengthy prayers and when
they are to hear the preaching of the Gospel they either leave the meeting or,
having been exhausted, want to do away with it altogether. To such people the
sermon seems to be overlong, which otherwise is brief enough. And therefore it
is appropriate for preachers to keep to a standard.
<Calvin speaks of both the necessity and absurdity of
public prayer. All such gatherings of believers must open and close with prayer,
for we are commanded to pray always. However care must be taken less, as the
Pharisees of Scripture our prayers are pure vanity. >
Singing. Likewise
moderation is to be exercised where singing is used in a meeting for worship.
That song which they call the Gregorian Chant has many foolish things in it;
hence it is rightly rejected by many of our churches. If there are churches
which have a true and proper sermon [1] but no singing, they ought not to be
condemned. For all churches do not have the advantage of singing. And it is well
known from testimonies of antiquity that the custom of singing is very old in
the Eastern Churches whereas it was late when it was at length accepted in the
West.
<Some churches hold to the singing of the Psalms alone
with no musical instruments. Others hold to singing of Psalms alone, but permit
instruments. Even others permit almost anything. The truth is before us, no such
singing is a requirement for the proper worship of God whether public or
private. Many holding to Psalm 150 have gone too far. Likewise those who see
anything but Psalms have gone as far in an opposite direction. There is no
standard either side can claim from the Bible. This is a thing indifferent if
done in good taste and decently. Nonetheless, the hard line protects from error,
do not use your liberty to think more highly of self than you should, God
accepts both sides of this issue in true worship. Care must be used that it is the people singing however less
the sanctuary become a theater where man goes for entertainment. >
Canonical Hours. Antiquity
knew nothing of canonical hours, that is, prayers arranged for certain hours of
the day, and sung or recited by the Papists, as can be proved from their
breviaries and by many arguments. But they also have not a few absurdities, of
which I say nothing else; accordingly they are rightly omitted by churches which
substitute in their place things that are beneficial for the whole Church of
God.
1. The
Latin has "orationem" which has been rendered as "prayer".
But from the context it would seem that the word should be given its usual
classical meaning of a "speech".
<We are to pray at all times for all things as led by
the Holy Spirit. To set aside a specified time for personal prayer is not in
sight here. We need order and structure in our personal lives. Accordingly set
times to pause and bow before God is not wrong and most useful. Establish times
for personal prayer are useful because we should prepare our heart and minds
before entering into prayer. There is not set format, there are no liturgical
words that will catch the ear of God as if God were slumbering. Pray from your
heart as you talk to the Creator in the language of your heart. >
