Chamadoa adoracao.Oracaode aproximacao; peticao pela presenca santa de Deus, aceitacao dos adoradores ebencao sobre as leituras da Palavra.Canticode um salmo ou salmos metrificado s (antes, entre e/ou depois das leituras daEscritura).Leiturado Antigo Testamento.Leiturado Novo Testamento.Oracao:de confissao de pecados, intercessao e por iluminacao.SermaoExortacaoe convite; acercar-se a Mesa.Consagracaodos elementos (pela Palavra e oracao): palavras de instituicao e oracao deconsagracao.Fracao(partir do pao).Distribuicao.Comunhao.Exortacaopara viver vidas dignas.Oracaode acao de gracas.; e para uma vida digna.Coletade ofertas para os pobresCanticode um salmo metrificadoBencao. Andrew WebbDr. Samuel Miller, Professor of Ecclesiastical History and Church Government at Princeton Seminary wrote confidently in 1835 Presbyterians do not observe Holy Days. 1 Yet some 164 years after the book in which Miller made that bold declaration was published, an informal survey of 30 churches in the Presbyterian Church in America, the largest of the theologically conservative Presbyterian bodies in the United States, indicated that 83% of the churches do regularly celebrate Holy Days.What happened in those intervening 164 years? Did the practice of Presbyterians change significantly in that time or was Millers declaration inaccurate when he made it? What might have brought about such a radical change if it did in fact occur? This essay will seek to answer these questions. Because of space constraints, considerably more time will be spent examining the history of the development of Presbyterian practice in the United States regarding Holy Days than in examining the theological foundations for that practice. Nevertheless, it is appropriate to begin by discussing the theological reasoning behind Dr. Millers declaration.Presbyterians, and indeed most Christians, who describe their theology as distinctively Reformed, believe that the Worship of the Church is one of the most important aspects of the Faith. Furthermore they believe that this worship must be guided by the theology of the Bible. What makes the worship of those whose theological roots are in the Puritan wing of the Reformation distinctive, is their belief that the only worship that is acceptable before God, is that worship which is expressly commanded in His word, the Bible. This Puritan belief is succinctly summed up in the most important of the Puritan Creedal documents, The Westminster Confession of Faith, in the first section of the twenty-first chapter:The light of nature showeth that there is a God, who hath lordship and sovereignty over all, is good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart, and with all the soul, and with all the might. But the acceptable way of worshiping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshiped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the Holy Scripture.In accordance with their beliefs, the Puritans attempted to ensure that only those elements that were directly instituted by God were present in their worship. Such worship was distinctively different from that of other Protestants such as the Lutherans and Anglicans, who tended