Give me that old tyme Presbyterianism; or not
The sanctuary of Edgewater Presbyterian Church, Chicago, Ill. Photo: Gerald Farinas.
I fell into the rabbit hole of Catholic liturgical traditions as I read through debates—on what was Twitter and now X—between devoted followers of Pope Francis and adherents to pre-Vatican II, Latin-language worship.
This got me thinking about a similar debate within larger Presbyterianism—between devoted Presbyterian Church (USA) progressives on one end of the spectrum vs. the traditionalists who call themselves the Reconquista movement. They are proponents of pre-female ordination, pre-LGBTQ acceptance, iconoclastic, anti-papist Calvinism.
If we went backward in time, what was Presbyterian worship like during the time when Abraham Lincoln was worshipping in a Springfield, Illinois Presbyterian church?
It certainly wouldn’t look like worship at Edgewater Presbyterian Church today!
We still love our traditional hymns and standard liturgical order. But we also sing Nigerian and Cameroonian doxologies, have Communion regularly, and have representation from every continent plus Oceania—minus Antarctica, though there is a stuffed jackass penguin in the stuffed animal bin.
Pre-Civil War Presbyterian worship in the U.S. had several characteristics that have changed significantly into what we now know as the PCUSA.
Here are a few key aspects:
Regulative principle of worship
Many Presbyterian churches strictly adhered to the regulative principle of worship. That means that only practices explicitly commanded in the Bible were permitted in worship.
This often resulted in simpler services without musical instruments, choirs, or liturgical innovations.
The communion table was bare (no paraments or cloths covering the table, pulpit, and lectern) and many didn’t have a cross—believing it, too, was idolatrous.
A cappella psalmody
Many Presbyterian churches back then, particularly in the South and among more conservative branches in the North, exclusively sang metrical psalms without instrumental accompaniment.
Edgewater is blessed to have the music ministry of Allison Mann and her fellow vocalists Lela Philbrook and Jasmine Doll—and accompanist Nathan Eck on the piano.
But back then, their presence would’ve been considered excessive and even “too Catholic” in flavor.
Hymns were often viewed with suspicion, and pipe organs were rare in a Presbyterian house of worship.
Today, PCUSA churches commonly use hymns, contemporary praise music, and instrumental accompaniment. Edgewater has a beautiful pipe organ and concert grand piano.
Long, theologically rich sermons
I look forward to the preaching of the Rev. Kristin Hutson every Sunday. It’s the highlight of my week as it grounds me into the value-system that helps propel me to do my work day to day.
I often joke about really long sermons but Pastor Kristin, I think, hits a sweet spot.
Preaching back in the day was typically lengthy—sometimes over an hour!
They were also doctrinally deep, and focused on expository, or systematic theology. In other words: kinda boring—unless the preacher was getting excited reminding you about the hellfire waiting the unelected.
Preachers then were highly educated in theology and expected to engage with confessional standards such as the Westminster Confession of Faith.
Today, almost all PCUSA ministers hold Master’s of divinity or ministry degrees (so still very educated), but their sermons are often shorter and may be less doctrinally focused.
Preachers today may be more apt to preach on how the appointed texts from the Lectionary connect with the present anxieties, laments, disappointments, or joys of daily life.
Sabbatarianism
Strict observance of the Sabbath was common back in the day.
Many American Presbyterians avoided unnecessary work, doing business with others even between family members, and recreation on Sundays, dedicating the day to worship, family devotion, and rest.
Basically, you fasted in the morning, went to church, had a nice dinner at noon around the table as family, rested for the afternoon or read and thoughtfully considered more Scripture, and then enjoyed a light supper.
Modern PCUSA congregations generally have a more relaxed view of Sabbath observance.
In fact, we expect David Coughlin, our pastor’s husband, to enjoy a good Bears or Cubs game after worship—then a hearty dinner and theater with the spouse at the Music Box.
Communion frequency
The Lord’s Supper was typically celebrated infrequently in the 1800s, often quarterly or annually, and was preceded by preparatory rituals like “communion seasons”—weeks that included fasting, prayer, and extended preaching ahead of Communion Sunday.
Yes! Longer sermons to prepare for communion!
Today, many PCUSA congregations celebrate communion monthly or even weekly. Our Session sets the communion schedule to the first Sundays of the month and high holy days like Christmas, Ash Wednesday, Maundy Thursday, and Easter.
Revival influence and emotional restraint
The influence of revivals, popular in the mid-to-late 1800s varied.
While some Presbyterians (especially in the South and the “old school” faction) were wary of emotional revivalism, others (especially in the North and “new school” Presbyterians) embraced revivalist preaching.
However, even revival-friendly Presbyterians maintained a sense of reverence in worship, avoiding the more extreme emotionalism found in other Protestant traditions—like yelling ‘Amen’ to agree with a line in the sermon or getting up and raising hands in the air to feel the Spirit.
Today, some PCUSA churches incorporate contemporary, informal styles of worship, and the occasional emotional outburst of ‘Amen!’
Strict Calvinism
Many 19th-century Presbyterians upheld strong Calvinist doctrines such as predestination, total depravity, and limited atonement.
While Reformed theology remains part of Presbyterian identity, many modern PCUSA churches are more theologically diverse, with a range of views from traditional Reformed to more progressive interpretations.
Within our own congregation, we have conservatives who still believe in iconoclasm (not having images of Christ and the Virgin Mary) on one end of the theological spectrum vs. those who believe in universalism (that God will elect almost everyone who is generally a good person) on the other.
Gender roles in worship and leadership
Pre-Civil War Presbyterian churches held to male-only leadership in both pastoral and elder roles.
They interpreted Scripture back then to be against women taking leadership positions.
Today, the PCUSA ordains women as pastors, elders, and deacons, marking a major shift in church governance.
Furthermore, I am an openly gay ordained elder who serves as Clerk of Session—and an Elder Commissioner of the Chicago Presbytery serving on the Commission on Preparation for Ministry. This was unthinkable until very recently!
Confessional subscription
Pre-Civil War pastors and elders were generally expected to fully subscribe to each word of the Westminster Confession of Faith and its catechisms—one of the earliest confessions of our denomination.
While the Westminster Standards remain foundational in the PCUSA, subscription has become more flexible, allowing for greater diversity of theological interpretation.
Liturgical simplicity
Worship services were generally simple back in the day, structured around prayer, Scripture reading, psalm singing, and preaching.
Today, PCUSA services often include a more developed liturgy with responsive readings, calls to worship, creeds, and a broader range of musical styles.
When we hired Nathan to be our pianist, we asked if he could play a wide range of styles beyond traditional hymnology—like classical preludes, African spirituals, Black gospel, jazz, and praise music.
Presbyterianism continues to change
As churches across the nation contend with smaller numbers, aging congregants, and changing demographics, the PCUSA is constantly thinking about the next stage of evolution.
In the Chicago Presbytery, our Executive Presbyter Dr. Craig Howard is considering the implications of incubating non-denominational new worshipping communities outside of traditional parish congregations.
As I write this, the General Assembly has tasked presbyters to consider a new confession to guide ministry for the needs of the world today.
A hundred years from now, someone like me will be wondering what American Presbyterianism was like in the first quarter of the 21st century. And I’m quite certain that what we do now will be a bit foreign to them.
The one thing that never changes in the Reformation is that it’s constantly reforming.
