The Public Reading of Scripture--Presbyterian-Style
In 2011, the session of the church that I pastor sought to educate and assist the members of the church regarding proposed changes that we had decided to make to an important aspect of our corporate worship services. Prior to these changes, unordained men would regularly lead the congregation in the public reading of Scripture and prayer. Desiring to bring our worship into greater conformity with our doctrinal standards and historic Reformed practice, our Session passed a motion limiting the public reading of Scripture to the minister who is preaching. Since we are a congregation in the Presbyterian Church in America, some within the congregation rightfully and insightfully raised the question about the propriety of this change in light of Book of Church Order 50.2. That section reads: "The reading of the Holy Scripture in the congregation is a part of the public worship of God and should be done by the minister or some other person." Obviously, the phrase in question at the end of the statement is, "or some other person." So, are we to understand by this phrase that unordained men and women are allowed to read Scripture in a worship service in the PCA? Those who allow unordained men to read the Scripture in public worship appeal to this phrase, as do those who wish to allow women reading Scripture in the context of public worship. What follows is not intended to be an exegetical wrestling with Scripture about the topic of women or unordained men reading the Scripture in worship; neither is it meant to be a substitution for that. That is, of course, most important and necessary. This is an attempt to investigate the background of BCO 50.2. Additionally, appeal will be made to the Westminster Larger Catechism and the Directory for Public Worship. After all, the BCO should be interpreted in light of those documents due to their respective provenances. First, if "some other person" means, "anyone else without qualification," then there is clearly a contradiction between BCO 50-2 and WLC 156 where restrictions are placed around the reading of the Word. WLC 156 states:
"Q. Is the Word of God to be read by all? A. Although all are not to be permitted to read publicly to the congregation, yet all sorts of people are bound to read it apart by themselves, and with their families: to which end, the Holy Scriptures are to be translated out of the original into vulgar languages."We must ask the question, "Who is not permitted to read publicly to the congregation?" At a recent meeting of our Presbytery, one minister insisted that this was merely excluding five year olds. Aside from the obvious fact that the vast majority of five year olds don't read, such a suggestion is intellectually offensive and stretches credulity to the breaking point. Did the framers of the confession really only want to restrict young children from the public reading of Scripture in worship? Contextually, the restriction should be understood in light of the encouragement. "...all are not to be permitted...yet all sorts of people are bound to read it apart by themselves..." Those not permitted to read the Scriptures publicly, then, are the "all sorts of people" who are encouraged to read it privately. "All sorts of people" is most certainly, then, not a reference to age or to gender but rather to those who do not hold the ordained office. Support for this is found in the Scripture proofs chosen to defend the statement that "all are not permitted to read publicly to the congregation"--namely, Deut. 31.9-13 and Neh. 8.2-5. In the Deuteronomy passage, Moses specifically tasks the Levites to read the Word of God to the people. Similarly, in the Nehemiah passage it's Ezra the Priest who gathers the people and reads and explains Scripture to the people. These passages highlight the distinction between the ordained and unordained ministry. This is also the conclusion of Johannes G. Vos in his commentary on the Westminster Larger Catechism. After citing the Scripture proofs he offers the following comment:
"Reading the Word of God publicly to the congregation is the duty of those especially called as ministers of the Word." (Johannes G. Vos, The Westminster Larger Catechism: A Commentary, 438).Later Vos asks, "Why are not all Christians people 'to be permitted to read the word publicly to the congregation?'" He then offers this commentary:
"Reading the Scriptures 'publicly to the congregation' is a part of conducting the public worship of God, and therefore it is to be done only by those who have been properly called to that office in the church. Of course in the absence of an ordained minister or licentiate, the elders of the church may properly appoint some person to read the Scripture and conduct a prayer meeting or 'fellowship meeting.' What the catechism denies is that any private Christian may lawfully take it upon himself to conduct public worship, without being appointed to do so by those whose office it is to rule the house of God (Vos, 439).Since WLC 156 was written many years prior to the "some other person" statement of BCO 50-2, it should be clear that "anyone else without qualification" cannot be the authorial intention ofBCO 50-2, but is to be understood in light of the restriction referenced in WLC 156. Second, the context of the question is important. WLC Q. 154 begins by dealing with the "outward and ordinary means whereby Christ communicates to his church the benefits of mediation." These means are all His ordinances, but especially 1) the Word; 2) sacraments, and 3) prayer. From here the ministry of the word is taken up and divided into two subcategories: Reading (Q/A 156-157) and Preaching (Q/A 158-160). In this series of question and answers the catechism envisions the one who is preaching also to be the one who is reading because the reading of Holy Scripture is a ministry of the Word and thus a function of the minister who has been ordained to the ministry of the Word and sacraments. Furthermore, from this it follows that all who are entitled to read are also entitled to preach because both reading and preaching are two aspects of the ministry of the word. Third, the progression of the developed teaching of BCO 50.2 is important to understand. Consider the following:
- The Directory for the Publick Worship of God; agreed upon by the Assembly of Divines at Westminster, 1645, III-1 & 2
- PCUSA, 1786, DfW, 2d Draft
- PCUSA 1789. DfW, III-1
- PCUS 1894, III-1
- PCUS 1925, Directory for Worship, III-1
- PCUS 1933, Directory for Worship, III-1 [§310]
- PCA 1975
"The public reading of the Holy Scriptures is performed by the minister as God's servant. Through it God speaks most directly to the congregation, even more directly than through the sermon. The reading of the Scriptures by the minister is to be distinguished from the responsive reading of certain portions of Scripture by the minister and the congregation. In the former God addresses His people; in the latter God's people give expression in the words of Scripture to their contrition, adoration, gratitude and other holy sentiments. The psalms of Scripture are especially appropriate for responsive reading."How are we to explain this seemingly obvious discrepancy between BCO 50-1 and 50-2 and between BCO 50-2 and the WLC? In his commentary on the BCO, one of the founding fathers of the PCA makes the following statement:
"As already noted, this paragraph [BCO 50-2] is in contrast to the first sentence of the 50-1. The "or some other person" was added by the PCA by motion from the floor of the Assembly when it was adopted in the Book, and it is evident that it was not carefully compared to other portions of the Book. Without any qualifications as to the "other person" it nullifies all restrictions implied in both 50-1 and 50-2. This is one of those areas that needs further study" (Morton Smith, Commentary on the PCA Book of Church Order, 408).Conclusion From these historical, confessional, and contextual observations, I am led to conclude that the phrase "or some other person" of BCO 50-2 can only be expanded to include visiting ordained ministers, ruling elders, and those who are not yet ordained as either a TE or RE, but are in training for that office and have been approved by the Session. Moving forward those on both sides of the debate should insist that BCO 50.2 should be updated and delivered from its current opacity, which is neither promoting unity or clarity in our denomination.
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