REFORMED WITNESS
Volume III, March 1995, Number 3
The Reformation and Family Worship
Article by Rev. Kenneth Koole from The Standard Bearer.
The Reformation was many things. It was a return to the supreme authority of the Scriptures. It was a restoration of preaching to its place of primacy. It was a revival of true, heartfelt worship. It was a "re-formation" of the church institute, a re-emphasis of the doctrines of sovereign grace, and more besides.
But one of its greatest contributions was its restoration and revival of the blessedness of family life. Here we come to the full harvest of what the Spirit worked in the Reformation. God's chief purpose in the Reformation was not to revive preaching for its own sake, so we could have great works of preaching to admire and discuss. The great purpose of the Reformation was to restore preaching that would restore Godliness, Godliness in the lives of believers, and to produce Christian homes. Permit me the use of an extended metaphor. The church of Christ at the dawn of the Reformation was like a great oak tree standing dormant under the cold, dark, European wintry-blast of the Middle Ages. Then came the springtime of the Reformation. And from the roots of the Scriptures the Spirit began to send His life into the church, stirring its sluggish sap and sending His vitality -- first into the trunk of the preaching, then on into the branches of the sanctuaries and congregations, and at last producing the blessed foliage and fruit of the God-fearing family and home. And when you think of it, in many ways this is the very goal and purpose of God's saving word altogether, namely, the salvation of believers and their seed who live together and confess and praise the same Jehovah God. This follows from the fact that God is a covenant God. It is these families that would come and fill the sanctuaries of the church, worshiping God as His great congregation. One is reminded here of the very last promise found in the very last verse of the very last prophet of the Old Testament, Malachi, as he speaks of what would characterize Messiah's great kingdom and church. "And he (i.e., the second Elijah) shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse" (Mal. 4:6). What a striking promise with which to end the Old Testament! A covenant promise, a promise that speaks of the revival of family ties. It speaks of fathers with children, no longer estranged, but worshiping one and the same God through the Mediator sent. And this is what the Spirit accomplished in the tree of the church by means of the Reformation -- the flourishing again of Godly and pious family life; family life that is itself centered in God's Word and worship; family life in which the father (not to exclude the mother, but we speak of the ideal), as head of the home, understands his spiritual calling, and leads in prayer and instruction and praise. This was no small gift to the church through the Reformation. That the Reformers should be used by God to reintroduce family worship into the lives of believers is a striking thing. It is striking because, if there was one thing that seems to have been absent from the lives of the early Reformers, it was their being raised in what we would call God-fearing homes, homes in which the Word of God ruled, homes where there was family worship. I am speaking of men of such stature as Wycliffe, Huss, Luther, Calvin, Tyndale, Knox, Zwingli, and others besides. The Reformers were voluminous in their writings. Yet one looks in vain for references to themselves as being the products of spiritual, God-centered homes. Such references are conspicuous by their absence. In a couple of instances you do have favorable mention of the piety of their mothers, namely, of Luther's and Calvin's. They had mothers to whose religious sincerity one is attracted, though even the piety of these mothers was mixed with great ignorance and superstition. Calvin, for instance, had an early memory of his mother walking with him for two hours to enter a cathedral (when he was three years old) and then lifting him us to kiss the supposed skull of St. Anne, Mary's mother. It indicated devout zeal, but not according to knowledge. As for Luther's and Calvin's fathers, they were members of Rome's church. Luther had a great deal of respect, one might say dread, for his father, and he did recall seeing his father praying. But the general impression of the fathers of the Reformers is that their church membership was a matter of economic wisdom more than anything else. It was a matter of livelihood. The Reformers were raised in the typical Roman Catholic homes of the time. We should pause here for the praise of women! It is a striking thing that even in the most spiritually barren times of the history of the church, when not a man can be found in Israel, still women, mothers, were quietly, patiently laboring to preserve some piety in the home. Women, mothers, seem always to be the one great constant in church history. So often they are found laboring with little help, and with no leadership or encouragement from their husbands. The spiritual home-fires burned at low ebb. That they burned at all was due to the mothers, not the fathers. The absence of being raised in the sound, God-fearing homes was apparently characteristic of the lives of the Reformers. And yet from such homes came the men that God used to restore spiritually to the home, and family worship itself. The homes of the early Protestants were markedly different from the homes of their Roman Catholic neighbors. The primary reason? Protestant homes had fathers who began to function as head of their homes -- not only in financial matters (what trades their sons were to pursue) but also in spiritual. They began to function as spiritual heads of their homes. They took it upon themselves to provide leadership in the spiritual development of their children. They became New Testament Joshuas -- "As for me and my house..." The Reformation served to revive the hearts of the fathers for their children. Men became spiritual leaders in their homes. Such involvement paid rich dividends in the spiritual climate of the home and for the church herself. All this raises a deeper question, namely, what was it that prompted these "sons of the Reformation" to take this sudden interest in the spiritual quality of their families and to provide the leadership? One could say, the Holy Spirit. That is true enough. But what truth and doctrine did the Spirit use to prompt men to see what their task and calling and qualifications were? Here we run into the rediscovery of the truth of the priesthood of all believers. This is what had been stolen from God's people along with God's Word. And that robbery left the members of the church destitute, spiritually lethargic, and chained in their own ignorance, convinced it could never be otherwise. All knowledge, all understanding of God's Word and ways had to be left to the professional priesthood of the church. They alone had the spirit of understanding and interpretation. No one could approach into the presence of God without a priest acting as his mediator, or giving him temporary permission to do so. The Reformation changed all that. There is but one Mediator, the Lord Jesus Christ. All believers have His good and Holy Spirit. He is the Spirit of knowledge and understanding to all, young and old. And, having the Spirit and anointing of Christ, one has the right of direct access to the Father and the throne of grace. This meant that the Protestant husband did not simply turn his family over to the church and her priests. Rather, he understood his own office and task as spiritual head of the home. He took it upon himself to lead his family in the ways of God and into His presence. The fruit of the Reformation was found in its widespread effect on home-life across the map of Europe. James W. Alexander, in his book entitled Thoughts on Family Worship, wrote of a wide prevalence of household piety found across the map of Reformation Europe. He states that "...in no country did the light of the dwelling burn more brightly than in Scotland... Probably no land, in proportion to its inhabitants, ever had so many praying families..." (p. 22). Having stated that "in Scotland especially the humblest persons, in the remotest cottages, honoured God by daily praise...": (p. 25), Alexander goes on to quote a Mr. Hamilton.I have sometimes seen family-worship in great houses, but I have felt that God was quite as near when I knelt with a praying family on the earthen floor of their cottage. I have known of family-worship among the reapers in a barn. It used to be common in the fishing-boats upon the firths and lakes of Scotland. I have heard of this being observed in the depths of a coal-pit.
There is historical evidence to substantiate this description of the land of John Knox. This family worship is the legacy of Calvin, who taught, "Every family of the pious ought to be a Church" (Commentaries, Genesis, I, p. 455). Luther, who married and had children and a lively household, took the time to draw up a "Small Catechism" with the specific intent that it be taught to children. At the heading of its first part are words written large, as the head of the family should teach them in a simple way to his household. In this section he includes such basic items as the Ten Commandments, the Lord's Prayer, and the Apostles' Creed, with simple explanations of each point. Luther also included a section entitled, "How the Head of the Family Should Teach His Household to Pray Morning and Evening." Here he composed what he calls some "little prayers" for children to recite for various occasions, to be taught by parents. The very Heidelberg Catechism with which we are so familiar was written with the instruction of the youth in mind. This instruction was to be promoted in each and every home. We see then that the Reformers were conscious of the need for parents (and for fathers in particular) to serve as "teaching-priests." They gave not only exhortation here, but also direction and assistance. The fruit of their promptings could be seen in the vigorous growth of Godly homes. They were homes not only of doctrinal knowledge, but of personal piety and family worship. Around mealtime and bedtime large sections of Europe took on a different face. Praises to God could be heard as you walked down the village lanes. Nowhere has this matter of family worship been so thoroughly addressed as by the Westminster Assembly. They made specific reference to this calling in their Confession (Ch. 21, Art. 6).God is to be worshipped everywhere, in spirit and in truth; as in private families daily, and in secret each one by himself.
Already prior to this in Scotland, by the Act of Assembly 1596, the elders, "within the quarter and bounds assigned to each of them," were instructed to inquire about the matter of family worship. At church visitation the question was put to the elders, "Are they careful to have the worship of God set up in the families of their bounds?" The ministers in his pastoral rounds was to ask "Whether God be worshipped in the family, by prayers, praises, and reading of the Scriptures? ... If there be catechizing in the family?" In the same year that the Westminster Confession was adopted (1647) the General Assembly of the Church of Scotland drew up a "Directory for Family-Worship." This "Directory" lays out in detailed form what the Presbyterian "church-fathers" were convinced made up proper, profitable family worship. It represents the best of the Reformation on family-worship. How serious the Assembly took this matter of regular family worship is apparent from the prologue to this "Directory." Having required that the minister and ruling elders make "diligent search" whether there were families under their care neglecting this matter of family worship, the Assembly went on to say,...and if any such family be found, the head of the family is to be first admonished privately to amend his fault; and, in case of his continuing therein, he is to be gravely and sadly reproved by the session; after which reproof, if he be found still to neglect Family-worship, let him be, for his obstinacy in such an offence, suspended and debarred from the Lord's Supper ... till he amend.
This reminds us that regular family worship is not only a privilege, but a calling and a duty. God Himself will call us to account. Since most are unfamiliar with this "Directory", it is worth our while to quote a few select segments. Having stated that "Besides the public worship in congregations... private worship of families, be pressed and set up," the "Directory" goes on to speak of "The ordinary duties comprehended under the exercise of piety which should be in families..."First, prayer, and praises performed, with a special reference, as well to the condition of the Kirk [Church] of God, and this kingdom, as to the present state of the family, and every member thereof. Next, reading of the Scriptures, with catechizing in a plain way, that the understandings of the simpler may be better enabled to profit under the public ordinances, and they made more capable to understand the Scriptures when they are read: together with godly conferences tending to the edification of all the members in the most holy faith: as also, admonition and rebuke, upon just reasons, from those who have authority in the family.
Article IV begins with the practical reminder, "The head of the family is to take care that none of the family withdraw himself from any part of family-worship..." Having given some good practical instruction on the calling of a father to make sure that his family had profited from congregational worship on the Lord's Day, the Assembly addressed the matter of family prayer (Art. IX):So many as can conceive prayer, ought to make use of that gift of god; albeit those who are rude and weaker may begin at a set form of prayer, but so as they be not sluggish in stirring up in themselves (according to their daily necessities) the spirit of prayer, which is given to all the children of God in some measure..."
To give some direction in the matter of prayer, a list of elements suitable for prayer was then set down. For instance:Let them confess to God how unworthy they are to come in his presence, and how unfit to worship His Majesty... They are to confess their sins, and the sins of the family... They are to give thanks to God for his many mercies to his people, and to themselves... They ought to pray for the kirk [church] of Christ in general, for all the reformed kirks, and for this kirk in particular ... for all our superiors, the king's majesty... for the magistrates, ministers, and the whole body of the congregation whereof they are members...
The far-reaching influence of diligent attendance to this matter of family worship, which we call "family devotions", simply cannot be emphasized enough. It is at the time of family worship and devotions that our children are given to see a spiritual side of us they might not otherwise know about. They get to see our heart of hearts, and perceive our deepest spiritual concerns (whether spiritual concerns are even there). This can have a powerful impact on them. J.W. Alexander put it well:The children look more deeply into the parents' heart by the medium of family-prayer. A single burst of genuine fatherly anxiety in the midst of ardent intercession may speak to a child a volume of long-hidden and travailing grief and love. Such words, uttered on the knees, though from the plain untutored man, are sometimes as arrows in the heart of unconverted youth. The child is forced to say within himself, "How can I offend against the father who daily wrestles with God in my behalf? How can I be careless about the soul, for which he is thus concerned?" ... He is little read in the human heart who fails to recognize here a great element of filial piety, or who refuses to believe that the tenderness of a child's attachment is increased by the stated worship of the household (Directory, pp. 63-64).
God-fearing parents ought to read these words again, and then reflect on their own prayers uttered at the table with their children. How heartfelt and personal are our family prayers? The fruit of attendance to this kind of family worship was the marked godliness and happiness in the land of Scotland for many long years. Scotland was not alone in this practice. Its parallel could be found in the Protestant home life of the northern provinces of Holland as well. The documents produced by the Synod of Dordt show that same concern for family life, namely, one that revolved around the Word of God and prayer, and involved daily worship. One element we tend to forget (neglect?), but which was promoted by the Reformers, was family singing, families singing psalms and good hymns at mealtime. Luther composed songs for his own children. "Away in a Manger" is one familiar instance. There were others of more substance. His own family often took out their musical instruments and made melody on their strings and in their hearts, praising God by song. It is simply a fact that Reformation homes were psalm-singing homes. Family singing, as part of family worship, was once common practice in Reformed homes. The evidence of this is seen in how many of our Dutch (and German) grandparents knew their old psalms in versification. Psalm after psalm, stanza after stanza, by memory. They had learned them by singing them as children in their families in the "old country". This had great benefit later in life, even on their deathbeds. They could sing psalms of comfort and of victory. The Word of God was embedded in their souls in song! Since that day things have slipped in this area. Evidently it started soon after our grandparents moved to this country. Singing as a common element of family worship died out even in our grandparents homes. Why? I suspect, in part, that they, like ourselves, became too busy in this land of commercial opportunity. They did not have enough time anymore to do all these things as they sat down with their families. And undoubtedly the language problem entered in as well. Dutch was their mother- tongue, but their children were more familiar with English. Who was interested in learning Dutch songs anymore? For whatever reason, the custom of singing as part of family devotions all but died out. This raises the question of course, how much singing do we do together as families anymore, or even as believers getting together? True, we can be thankful for Christian schools which are still teaching our children "psalms and spiritual songs." These are the melodies they will later sing in their hearts. But what about our own families and singing? Permit me to give a couple of suggestions. First, most of us have "sound systems" in our "family rooms", some rather elaborate ones at that. What an excellent opportunity to fill the atmosphere of our homes with good, solid, spiritual, God-glorifying, grace-magnifying, biblically-sound, music and praise. And let us not forget the Psalms! Please! They tie us in with the church of all ages; and this will help singing in church. The songs our children hear regularly in the home are the songs they will most enjoy singing years down the line. And who knows in what "dungeons dark and deep" they will need these songs! Secondly, what about the holidays, when our extended families, young and old, get together? What a splendid opportunity to sing together as families. Spiritual songs for the season and anthems of praise. Take along the song books. Make it a family tradition. Let us remember, it is exactly where family worship has flourished that you find a flourishing church, its worship services well attended by entire families, morning and evening. And it is from these families that come faithful kingdom workers -- mothers, fathers, office-bearers, teachers, Godly witnesses, and all the rest. Where has it been neglected? J.W. Alexander again is much to the point:I no longer marvel that Christianity has become a dying, empty, thing in the houses of those professors (alas, that there should be such!) where there is no joint worship of God (p. 54)
This is a timely reminder to us. We are reminded that the Reformers called husbands and fathers to take the lead in this. It was not enough simply that they read and prayed each day briefly with their families. Rather, time was to be taken to instruct and discuss. Did children understand what was read? How did the Word apply to the life and members of the home? The father was to bring it home! And what were the particular needs of each that needed to be addressed in admonition or in explicit reference in prayer? In summation, time was to be taken (made, if you will) just as with church worship. Thought was to be given. And God's Word was to be thoughtfully applied. And then the family, led by the father-priest, was to approach God in prayer once again. Sins were confessed. Grace sought. Needs laid out. Love expressed. And homage and gratitude rendered. This is the legacy for the Reformation to our families. Now follow the questions. Are we taking the time for family worship? Are we giving it thought? Are we doing our best to have devotions with all the family members present? Or, have we let these things slip? The sad truth is, the springtime of the Reformation is long past. Deep autumn is upon us as the church of Christ and families. Are we also growing lax and becoming dormant -- leaves yellow, fruit withering, devotional life sluggish in our homes? Fathers, does it not start with ourselves as head of homes? When the Lord of Elijah returns, will He find faith and fruit yet in our generations? May I remind you that spiritual vitality and strength to resist the most severe spiritual frost and stormy blast has to do with faithfulness in "family worship"? God give us the grace to attend to it!
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