Churches often display or post the rules for Sunday services, such as you can’t arrive late or leave early, wander in or out, whisper or speak loudly, as well as bring snacks. You should also not engage in casual conversations, critique the sermon, doze off, wear bizarre outfits, short skirts, or slippers, as well as spit on the ground or litter with fruit peels.
The existence of these written rules indicates that the behaviors described above were, and perhaps still are, quite prevalent. During visits, I come to know that some pastors, who graduated from seminaries and serve in local churches, hope to restore certain denominational traditions, especially worship liturgy. One reason is that they recognize this can help improve the worship posture of believers, restoring the sense of worship and sacredness in Sunday services.
Pastor T, who serves at a central county church in central China, also shares this vision. In 2020, he reformed the worship procedures in his church, significantly improving the worship atmosphere. This method is set to be trialed in other churches throughout the county. Recently, Pastor T shared his pastoral thoughts and practical experiences with the Gospel Times, an online Chinese Christian newspaper.
The urgent need to improve worship order and the historical causes of disorder
After observing many church services, Pastor T mentioned the “absence of a sense of the sacred.” Compared to worshiping God, believers seem more like they are enjoying a performance, seeking emotional release and comfort from praise and sermons. Consequently, they feel no responsibility during Sunday worship, whispering, dozing off, or answering phones.
Pastor T analyzed the historical reasons for this situation. When Christianity was reintroduced to China in modern times, many Protestant missionary societies established churches and nurtured believers according to their denominational traditions. After the establishment of the People's Republic of China, the Church in China adopted the principles of “self-governance, self-support and self-propagation,” gradually entering a post-denominational era. During the Cultural Revolution, public worship was prohibited, with only family gatherings at most, where striving for rituals were out of the question. When worship resumed in the 1980s, denominational worship rituals had all but disappeared. Many spontaneous new churches emerged in rural areas, deciding their worship rituals based on newly formed local practices or fragmented memories of traditions. Many of these church leaders became decision-makers simply because of their enthusiasm for the Lord, willingness to serve, and ability to share sermons, without theological training or systematic understanding of Sunday worship. As a result, Sunday worship procedures across different places became diverse and chaotic.
Meanwhile, Pastor T noticed that many believers, including leaders, have a stereotypical misunderstanding of sacraments. They simplistically categorize the Catholic Church as a liturgical church and Protestantism as a Word-based church, emphasizing preaching in Protestant services. In some places, such as Henan and Anhui, a sermon must last over an hour in a service. They believe a good service should highlight the importance of preaching while downplaying rituals.
In response, Pastor T hopes believers understand that both Word and Sacrament are ways God reveals Himself to people.
Four basic components of traditional church worship liturgy
Pastor T said that Sunday service generally includes worship, praise, prayer, choir singing, preaching, announcements, and blessings. While specific procedures can vary, it typically includes four basic components: the entrance rite, the liturgy of the word, the communion service, and the commission ceremony.
Regarding the entrance rite, Pastor T observed that many churches simplify or omit the core act of confession, simply replacing it with a hymn. In his church's new Sunday service program, Pastor T arranged for the congregants to stand after the entrance hymn and greeting, proclaiming, "You have one Father, who is in heaven; and one teacher, who is the Christ." Church members then sing the "Doxology." The presider declares, "Brothers and sisters, God is holy, and we are all sinners; let us confess our sins to the Lord who sees all things!" The congregation recites the confession, followed by a prayer from the presider. The congregants respond, "Amen! Thanks be to God!" concluding with the "Gloria Patri."
Pastor T pointed out that the Revised Common Lectionary (RCL) (a three-year cycle of Sunday readings) promoted by CCC&TSPM can be used for preaching. He shared that many believers and even pastors arbitrarily consider the RCL as a Catholic tradition and think that using the RCL in Protestant churches is a step backward in faith. In reality, adopting the three-year lectionary is a tradition of the universal church, as it was used by the Roman Catholic Church and advocated by Martin Luther and John Calvin during the Reformation, and currently by the Catholic Church, Lutheran Church, Presbyterian Church, and Anglican Church.
Regarding the communion service, it is a church tradition to hold it weekly, while Chinese churches observe it monthly. Pastor T explained that this change might be due to the lack of ordained ministers or elders to officiate the communion ceremony after worship services resumed, eventually forming the tradition of monthly communion as weekly observance is impractical.
"No matter how simplified, these four components are indispensable," he said.
Practical experience based on the local church
"It is much quieter." This is Pastor T's biggest impression of Sunday services after implementing the new worship liturgy according to church tradition. The effect of the worship is what many churches intend to achieve, "The Lord is in His holy temple; let all the earth keep silence before Him."
"When you do it well and persist, believers will notice the difference between the previous guerrilla-like approach and the current formalized one. Everyone can feel they are part of the worship," said Pastor T. Over the past few years, it has become noticeably apparent that "fewer people are talking during Sunday services."
Pastor T believes that rebuilding liturgy can improve the worship atmosphere because liturgy can help cultivate believers' worship attitudes. "We are not saved by liturgy, absolutely not, but liturgy can help us live a godly life. Visible liturgy can be used to foster invisible piety."
- Translated by Abigail Wu
各地教会礼堂门前常摆放或张贴《主日礼拜聚会守则》。其中规劝：不要迟到早退，不要随意进出；不要窃窃私语或大声喧哗，不带零食小吃；不拉家常闲谈，听道不要说长道短，不要打盹瞌睡；不穿奇装异服、短裙拖鞋；不随地吐痰、乱扔果壳......
之所以出现成文规则正说明以上行为曾经甚至现在都“蔚为大观”。笔者走访途中发现，一些从神学院毕业回到基层教会牧养的传道人，希望能在本教会恢复一些宗派传统，尤其是崇拜礼仪。其中一个原因就在于，他们认识到此举有助于改善信徒的敬拜姿态，恢复主日礼拜的崇拜感和神圣感。
在华中一家县中心教堂牧会的T牧师也有此看见，2020年他在本教会改良崇拜程序，令礼拜氛围大大改善，此法将陆续在全县其他教会试行。近日，T牧师就该主题向笔者分享了他的牧会思考和实践经验。
一，亟待改善的崇拜秩序和程序无序的历史成因
“缺乏崇拜的神圣性”，这是T牧师观察许多教会礼拜后直接的个人感受。相比敬拜上帝，信徒更像是来消费一场表演；要从赞美和证道里得到情绪的宣泄和心情上的安慰。也因此，他们在主日礼拜中不负有任何责任，于是窃窃私语、打瞌睡和电话声交替上演。
T牧师简要分析，形成这种现状有其历史原因。近代基督教重新传入中国，许多新教教派的传教会即差会在中国建立教堂，牧养信徒，其礼拜仪式依照各自宗派传统。而新中国建立后，中国基督教实行自治、自养、自传，逐渐进入后宗派时代。不久进入文化大革命时期，教会无法进行公共崇拜，最多举行家庭聚会，此时讲求仪式更不可能。80年代恢复礼拜时，具有宗派特色的崇拜仪式已经消失殆尽。在农村地区涌现出来许多自发新生教会，它们按照各个地方新形成的程序，或者能稍微想起来的一点传统，自行决定礼拜仪式。这批教会的负责人中，许多人只因热心为主、愿意奉献、能做些许证道分享而成为决定教会事务的领袖。他们没有接受神学培训，对主日崇拜缺乏系统的认识。最终各地主日崇拜程序呈现多样、杂乱的特征。
与此同时，T牧师注意到，许多信徒甚至领袖对圣礼存在一种刻板的误解。他们简单地将天主教定为礼仪教会，而定新教是圣道教会。他们认为，新教教堂要注重讲道，在某些地方比如河南、安徽，一场崇拜中讲道必须超过一个小时。好的礼拜就是要突出证道的重要性，弱化礼仪。
对此，T牧师希望信徒能明白，圣道和圣礼都是上帝向人启示的方式。
二，传统上教会崇拜礼仪的四大基本板块
T牧师说，各地主日内容基本包括：敬拜赞美、祷告、诗班献诗、证道、家事报告、祝福。T牧师介绍，具体程序可以有所差别，但按照教会传统，一般要设有四个基本板块。既进殿礼，圣道礼，圣餐礼，差遣礼。
关于进殿礼，T牧师观察到，许多教会将认罪这个核心简化甚至完全略去，以一首不明所以的诗歌代替。在本堂新建立的主日程序中，T牧师在进殿圣诗、问安礼之后，安排众立，宣召“只有一位是你们的父，就是在天上的父；只有一位是你们的师尊，就是基督。”会众同唱《三一颂》。随后主礼人宣告：各位弟兄姊妹，神是圣洁的，我们都是罪人；让我们一起向那位鉴察万事的主认罪！接着会众同诵认罪文，主礼人再代祷。会众回应“阿们！感谢上帝！”最后同唱《荣耀颂》。
T牧师指出，全国基督教两会推出的三代经课可以作为教会崇拜证道的依据。他提醒，不少信徒甚至传道人会武断地认为，三代经课一类都属于天主教的传统，新教使用经课实为信仰上的倒退。但实际上三代经课乃是大公教会传统，罗马教会、改教时期马丁·路德、约翰·加尔文也都使用；包括现在天主教、路德宗、长老会、圣公会等都在使用经课。
而关于圣餐礼，每周举行圣餐礼是教会传统，而中国教会定为每月一次圣餐礼。T牧师解释，有此变化的另一个原因或许在于，唯有牧师或被牧师授权的长老才能举行圣餐礼。而恢复聚会后教会圣职人员缺乏，无法实现每周举行圣餐礼，久而久之每月才举行一次圣餐礼就成了教会传统。
“不管再怎么简化，这四个部分都必不可少。”
三，一场立足本教会的实践经验
“安静多了。”这是按照教会传统整理推行新的礼拜仪式之后，T牧师对当前主日礼拜的最大感受。简单四个字概括了许多教会想要达到的效果——“主在圣殿中，肃静，应当肃静。”
“当你做好了，坚持下来了，信徒心里自然有一个衡量的标准，他们会发现，以前就像打游击的，现在是正规军了。大家都能感受到自己在崇拜中。”T牧师说，近几年下来，能明显发现，“主日交头接耳说话的人少了。”
整理教会礼仪之所以能改善崇拜氛围，T牧师认为，这是因为礼仪是信徒敬拜态度的外在表现。“我们不是凭借教会礼仪得救，绝对不是，但礼仪可以帮助我们过敬虔生活。用看得见的礼仪，来见证看不见的敬虔。”
重建教会崇拜礼仪，恢复礼拜神圣感——一个基层教会的实践与思考
Churches often display or post the rules for Sunday services, such as you can’t arrive late or leave early, wander in or out, whisper or speak loudly, as well as bring snacks. You should also not engage in casual conversations, critique the sermon, doze off, wear bizarre outfits, short skirts, or slippers, as well as spit on the ground or litter with fruit peels.
The existence of these written rules indicates that the behaviors described above were, and perhaps still are, quite prevalent. During visits, I come to know that some pastors, who graduated from seminaries and serve in local churches, hope to restore certain denominational traditions, especially worship liturgy. One reason is that they recognize this can help improve the worship posture of believers, restoring the sense of worship and sacredness in Sunday services.
Pastor T, who serves at a central county church in central China, also shares this vision. In 2020, he reformed the worship procedures in his church, significantly improving the worship atmosphere. This method is set to be trialed in other churches throughout the county. Recently, Pastor T shared his pastoral thoughts and practical experiences with the Gospel Times, an online Chinese Christian newspaper.
The urgent need to improve worship order and the historical causes of disorder
After observing many church services, Pastor T mentioned the “absence of a sense of the sacred.” Compared to worshiping God, believers seem more like they are enjoying a performance, seeking emotional release and comfort from praise and sermons. Consequently, they feel no responsibility during Sunday worship, whispering, dozing off, or answering phones.
Pastor T analyzed the historical reasons for this situation. When Christianity was reintroduced to China in modern times, many Protestant missionary societies established churches and nurtured believers according to their denominational traditions. After the establishment of the People's Republic of China, the Church in China adopted the principles of “self-governance, self-support and self-propagation,” gradually entering a post-denominational era. During the Cultural Revolution, public worship was prohibited, with only family gatherings at most, where striving for rituals were out of the question. When worship resumed in the 1980s, denominational worship rituals had all but disappeared. Many spontaneous new churches emerged in rural areas, deciding their worship rituals based on newly formed local practices or fragmented memories of traditions. Many of these church leaders became decision-makers simply because of their enthusiasm for the Lord, willingness to serve, and ability to share sermons, without theological training or systematic understanding of Sunday worship. As a result, Sunday worship procedures across different places became diverse and chaotic.
Meanwhile, Pastor T noticed that many believers, including leaders, have a stereotypical misunderstanding of sacraments. They simplistically categorize the Catholic Church as a liturgical church and Protestantism as a Word-based church, emphasizing preaching in Protestant services. In some places, such as Henan and Anhui, a sermon must last over an hour in a service. They believe a good service should highlight the importance of preaching while downplaying rituals.
In response, Pastor T hopes believers understand that both Word and Sacrament are ways God reveals Himself to people.
Four basic components of traditional church worship liturgy
Pastor T said that Sunday service generally includes worship, praise, prayer, choir singing, preaching, announcements, and blessings. While specific procedures can vary, it typically includes four basic components: the entrance rite, the liturgy of the word, the communion service, and the commission ceremony.
Regarding the entrance rite, Pastor T observed that many churches simplify or omit the core act of confession, simply replacing it with a hymn. In his church's new Sunday service program, Pastor T arranged for the congregants to stand after the entrance hymn and greeting, proclaiming, "You have one Father, who is in heaven; and one teacher, who is the Christ." Church members then sing the "Doxology." The presider declares, "Brothers and sisters, God is holy, and we are all sinners; let us confess our sins to the Lord who sees all things!" The congregation recites the confession, followed by a prayer from the presider. The congregants respond, "Amen! Thanks be to God!" concluding with the "Gloria Patri."
Pastor T pointed out that the Revised Common Lectionary (RCL) (a three-year cycle of Sunday readings) promoted by CCC&TSPM can be used for preaching. He shared that many believers and even pastors arbitrarily consider the RCL as a Catholic tradition and think that using the RCL in Protestant churches is a step backward in faith. In reality, adopting the three-year lectionary is a tradition of the universal church, as it was used by the Roman Catholic Church and advocated by Martin Luther and John Calvin during the Reformation, and currently by the Catholic Church, Lutheran Church, Presbyterian Church, and Anglican Church.
Regarding the communion service, it is a church tradition to hold it weekly, while Chinese churches observe it monthly. Pastor T explained that this change might be due to the lack of ordained ministers or elders to officiate the communion ceremony after worship services resumed, eventually forming the tradition of monthly communion as weekly observance is impractical.
"No matter how simplified, these four components are indispensable," he said.
Practical experience based on the local church
"It is much quieter." This is Pastor T's biggest impression of Sunday services after implementing the new worship liturgy according to church tradition. The effect of the worship is what many churches intend to achieve, "The Lord is in His holy temple; let all the earth keep silence before Him."
"When you do it well and persist, believers will notice the difference between the previous guerrilla-like approach and the current formalized one. Everyone can feel they are part of the worship," said Pastor T. Over the past few years, it has become noticeably apparent that "fewer people are talking during Sunday services."
Pastor T believes that rebuilding liturgy can improve the worship atmosphere because liturgy can help cultivate believers' worship attitudes. "We are not saved by liturgy, absolutely not, but liturgy can help us live a godly life. Visible liturgy can be used to foster invisible piety."
- Translated by Abigail Wu
Grassroots Church's Experience in Rebuilding Worship Liturgy for Enhanced Sacredness
