thegoodfellas/blogset-br huggingface dataset:
Em seguida ele devera, em Nome de cristo, por um lado, avisar todos osque ignorantes, escandalosos, profanos, ou que vivem em algum pecado ou ofensasem que tenham disso conhecimento ou consciencia, para que nao ousem ir a mesasanta, mostrando-lhes, que aquele que come e bebe indignamente, como e bebe juizosobre si. E por outro lado, ele deve de modo especial convidar e incentivartodos os que labutam sob sentimento do peso de seus pecados, e temor da ira, edesejam alcancar um maior progresso na graca do que por enquanto podem atingir,que venham a mesa do Senhor, assegurando-lhes, no mesmo nome, de que receberaodescanso, refrigerio e forca para sua alma fraca e cansada. Depois dessa exortacao, do aviso e do convite, a mesa estando antescoberta decentemente, e colocada de maneira conveniente, para que oscomungantes possam sentar-se ao redor dela ou diante dela, de forma ordenada, oministro comecara o ato santificando e abencoando os elementos de Pao e Vinhocolocados diante dele (o Pao em pratos decentes e praticos, preparados de modoque, sendo quebrado por ele, e dado, possa ser distribuido entre oscomungantes; o Vinho tambem em calices grandes); tendo primeiro, em algumaspalavras, mostrados, que aqueles elementos, em outro contexto comuns, estaoagora separados e santificados para esse uso santo, pela palavra da Instituicaoe Oracao. Que as palavras da Instituicao sejam lidas dos Evangelistas, ou daprimeira Epistola do apostolo Paulo aos Corintios, Cap. 11, versiculo 23, Eurecebi do Senhor, etc. ate o versiculo 27, que o ministro podera, quando acharnecessario, explicar e aplicar. Que a oracao, acoes de gracas, ou bencao do Pao e Vinho, sejamencaminhados no sentido seguinte: Com reconhecimento humilde e sincero da imensidade de nossa miseria, daqual nem homem nem anjo nos pode livrar, e de nosso grande desmerecimento aindaque da menor das misericordias de Deus; deve-se dar gracas a Deus por todos osbeneficios, e especialmente por aquele grande beneficio de nossa redencao, oamor de Deus o Pai, os sofrimentos e meritos do Senhor Jesus Cristo o Filho deDeus, pelo qual somos livrados, e por todos os meios de graca, a Palavra e osSacramentos, e por este Sacramento em particular, pelo qual Cristo e todos seusbeneficios sao aplicados e selados para nos, os quais, nao obstante terem sidonegados a outrem, sao em grande misericordia continuados para nos, apos tanto longoabuso de todos eles. Professar que nenhum outro nome existe debaixo do ceu, pelo qualpossamos ser salvos, senao o nome de Jesus Cristo, o unico por quem podemosreceber livramento e vida, ter acesso ao trono da graca,sermos admitidos paracomer e beber a propria mesa dele, e ser selados pelo seu Espirito para acerteza da felicidade e vida eterna. Orar a Deus sinceramente, ao Pai de todas as misericordias, e todaconsolacao, para que conceda sua presenca graciosa, a operacao efetiva de seuEspirito em nos, e que santifique de tal modo esses elementos, tanto o Pao comoo vinho, e abencoe sua propria ordenanca, para que recebamos pela fe o Corpo eSangue de Jesus Cristo crucificado por nos, e assim nos alimentemos nele, paraque ele possa ser um conosco, e nos com ele, para que ele possa viver
em nos, enos nele, e para ele que nos amou e se deu por nos. Tudo isso ele devera procurar realizar com devocao condizente com umaacao tao sagrada, e incitar igual sentimento no povo. Os Elementos estando agora santificados pela Palavra e Oracao, oministro, estando a mesa, tomara o Pao em sua mao, e dira, nestas expressoes (ou em outras semelhantes, usadas por Cristo ou seu apostolo nessa ocasiao): De acordo com a santa Instituicao, ordem e exemplo de nosso benditoSalvador Jesus Cristo, eu tomo este Pao, e tendo dado gracas, eu o parto, e odou a voces (aqui o ministro, que tambem devera comungar, quebrara o Pao e odara aos comungantes): Tomem, comam; isto e o Corpo de Cristo quebrado porvoces. Facam isso em memoria dele. Por semelhante modo o ministro devera tomar o Calice, e dizer, nestasexpressoes (ou semelhantes, usados por Cristo ou o apostolo na mesma ocasiao): De acordo com a Instituicao, instrucao e exemplo de nosso Senhor JesusCristo, tomo este Calice e o dou a voces (aqui ele da aos comungantes): EsteCalice e o novo Testamento do Sangue de Cristo, derramado pela remissao dospecados de muitos; bebam dele todos. Depois que todos ja comungaram, o ministro podera, em poucas palavras,lembra-los: Da graca de Deus, em Jesus Cristo apresentada neste Sacramento, eexorta-los a andar de modo digno dele. O ministro agradecera solenemente a Deus. Pela sua rica misericordia, e bondade inestimavel, concedida a elesnesse Sacramento, e implorar perdao pelas deficiencias de todo o culto, e pelagraciosa assistencia de seu bom Espirito, pelo qual podem ser capacitados aandar na forca dessa graca, como convem aqueles que receberam tao grandessinais de salvacao. A coleta para os pobres devera ser ordenada de maneira tal que nenhumaparte do culto publico seja por ela impedida.
between Presbyterianand Anglican worship was rapidly closing. The solution, of course, was torevise the Directory for Worship of 1788 and to produce a modern edition thatwould finally put an end to the need to give lip service to the principles thathad guided the worship of the Puritans. Accordingly, the new Directory,published in 1961, stated that worship should draw its order and content notonly from Scripture but also from the historical experience and resources ofthe Christianity. At last the Northern Presbyterian Church (UPCUSA) had alteredits theological foundations to allow for what they had already been officiallypracticing for over 55 years.Endnotes17 Julius Melton, Presbyterian Worship in America,(Richmond, John Knox Press, 1967), 1718 Ibid.10219 Ibid. 10320 Ibid. 10421 Ibid. 12122 Ibid. 12123 General Assembly of the Presbyterian Church inthe United States (Southern Presbyterians), Deliverance on Christmas and Easter(1899).Fonte: http://biblebased.wordpress.com/2007/10/02/how-did-presbyterian-worship-become-episcoterian/
to believe that true worship consisted of that which was commanded by God and anything which was not specifically condemned. Accordingly, outside of the Puritan wing of the Reformation, many innovations in worship that had been adopted by the Church since the closing of the Canon were retained. The fact that the Anglican church in particular retained many of these innovations is particularly important, because it was in the attempt to thoroughly reform the Church of England that the majority of the Puritan battles were waged, and it was out of these battles that the Presbyterian Confessional Standards came.Amongst those innovations that continued to be practiced by the Anglican church after they broke with Rome, was the observance of what had come to be called the Church Year. The Church Year consisted of a series of festivals or feast days on which the church traditionally held special worship services and employed particular liturgies. While feast days were most commonly held to celebrate the birth or martyrdom of a Saint, the two most popular feast days in the Anglican Church were undoubtedly Christmas and Easter, which celebrated the birth and resurrection of the Lord Jesus Christ. The Puritans did not observe Christmas and Easter because they did not wish to celebrate the birth of Jesus Christ, but because they believed that God had instituted a cycle not of two special feast days, but of fifty two holy days on which to glorify Jesus Christ and to preach on the importance of his birth, death, and resurrection.These fifty two holy days were, of course, Sunday the Lords day. The Puritans observed every Sunday as the New Testament continuation of the Old Testament Sabbath day of rest and worship:As it is the law of nature, that, in general, a due proportion of time be set apart for the worship of God; so, in his Word, by a positive, moral, and perpetual commandment binding all men in all ages, he hath particularly appointed one day in seven, for a Sabbath, to be kept holy unto him: which, from the beginning of the world to the resurrection of Christ, was the last day of the week, and, from the resurrection of Christ, was changed into the first day of the week, which, in Scripture, is called the Lords day, and is to be continued to the end of the world, as the Christian Sabbath.2For the Puritans, these Christian Sabbaths were the only days that were specifically set aside by the Lord for worship. There had indeed been specific feast days apart from the Sabbath in the Old Testament period, but the Puritans felt that these feast days were part of the Ceremonial Law, and as such had passed away when Christ, the reality which they foreshadowed, appeared. The Sabbath, on the other hand, as both a creation ordinance (cf. Genesis 2:2-3) and part of the Moral Law (Exodus 20:8-11) was an occasion to be observed by all of the people of God throughout all the ages.Part of the proof for the Puritans that new feast days were
not to be created and observed was the fact that they had not been invented or observed by either the Apostolic or the early Church. The Scriptures contained no references whatsoever to the actual dates on which the events which were later celebrated were to be observed had occurred. The church did not begin to seriously conjecture as to when these events had taken place until the third century AD and it was not until the fourth century AD that the church began to celebrate the feast of the nativity (Christmas) for instance. The placement by the church of this event on December 25th had less to do with the date they felt was most likely for the birth of Christ, than the desire to undermine the celebration of the Saturnalia, a pagan festival beginning on the December 17th, with a rival Christian holiday. The choice of December 25th, the winter solstice, was made because the Roman Emperor Aurelian, had decreed in 274 AD that December 25th was to be kept as a public festival in honor of the Invincible Sun.3 The choice of the 25th was therefore both an attempt to challenge the Pagan feast day and to maximize on the obvious metaphor between the invincible sun of Roman Paganism and the Invincible Son (Jesus Christ) of Christianity.But more important than the questionable circumstances of their institution for the Puritans, was the simple fact that the celebration of these holy days had no warrant in the Word of God. On the contrary, the Puritans and their descendants were concerned that the Word of God forbade their celebration:We believe that the Scriptures not only do not warrant the observance of such days, but that they positively discountenance it. Let any one impartially weigh Colossians ii. 16 and also, Galatians iv. 9, 10, 11; and then say whether these passages do not evidently indicate, that the inspired Apostle disapproved of the observance of such days.4Another concern for the Puritans was the mode in which these Feast Days were commonly celebrated. In English society at the beginning of the 17th century the celebration of Christmas had become particularly scandalous. Far from being a season of dignified worship it had become a prolonged bacchanal that seemed to have more to do with the original feasting and festivity of the Roman Saturnalia than the celebration of Christs birth:Celebrants devoted much of the season to pagan pleasures that were discouraged during the remainder of the year. The annual indulgence in eating, dancing, singing, sporting, card playing, and gambling escalated to magnificent proportions.5Accordingly Puritan condemnation of the festival of Christmas in particular often focused on the common abuses of the holiday. William Prynnes Histriomastix (1633) for instance commented Into what a stupendous height of more than pagan impiety... have we not now degenerated! Another common complaint was that well over half of the days on the calendar were holy days. This seriously cut into the amount of time that could be spent occupied in labor. It seemed to John Northbrooke, another English Reformer writing in 1577, that the
to reintroduce them failed miserably, and indeed Scotland was not to officially recognize Christmas as a holiday until the 1950s by which time the influence of the Presbyterian church on Scotland had long since been waning.Before the short-lived victory of the Puritan armies in England, many Puritans had despaired of reforming the Church of England. By the early sixteen hundreds the struggle to reform the Anglican church had been going on for over half a century with little or no success. Every English monarch since Henry VIII had resisted, suppressed, or martyred the Puritans. After years of suppression and ecclesiastical maneuvering by Elizabeth I, Puritan hopes for reform were rekindled with the accession of James I to the throne of England. King James was a Scot who had been trained by Presbyterian tutors, so it was hoped that he at last would be the monarch who would bring in a thoroughgoing Reformation of the English Church. These hopes were cruelly dashed however, when it became painfully apparent that the new King despised the Puritans and was insistent on preserving or even strengthening the existing status quo in the English Church.For many Puritans this was the last straw, their hopes turned either to separating themselves entirely from the English Church or establishing a purified church elsewhere to act as a shining example. Some emigrated to the Holland, where the Reformed faith was more firmly entrenched. Other Puritans looked to the new colonies in America. It was here in the New World that Puritanism was to reach its fullest expression outside of Scotland.In the Puritan Settlements of New England, the celebration of Holidays simply did not occur outside of the few Anglican enclaves. The pilgrims who emigrated to Plymouth spent their first Christmas in America working in the fields. By spending the days on which holy days were observed in a cycle of routine work these Puritan settlers showed their utter contempt for what were to them symbols of the corruption from which they had fled. Attempts by non-Puritans visiting the colony at Plymouth to observe Christmas were initially tolerated, but when it was discovered that they were actively engaged in games and revelry on this day they were angrily told by Governor William Bradford: Your Conscience may not let you work on Christmas but my conscience cannot let you play while everybody else is out working10After this, attempts to celebrate Christmas in the English way were punished, and Bradford noted years later that no one had tried to celebrate Christmas since that second year. Other American Colonies such as Massachusetts and Connecticut also outlawed the observance of Christmas and after the laws abolishing holy days were passed in England, the Colonies gladly followed with their own. Even after the Restoration monarchy forced the repeal of these laws in the Colonies in the 1680s, the practice of not observing holy days remained. While it may no longer have been strictly illegal, socially and ecclesiastically holy days were anathema. The Puritan Congregationalists, Presbyterians, and the other Dissenters of New England were all unified in their
me Christmas was a foreign day. When I was a boy I wondered what Christmas was. I knew there was such a time, because we had an Episcopal church in our town and I saw them dressing it with evergreens, and wondered what they were taking the woods in church for; but I got no satisfactory explanation. A little later I understood it was a Romish institution, kept up by the Romish Church.11Initially, the reaction amongst Reformed clergy to clandestine visits of their parishioners to other churches on Christmas and Easter was often to oppose it directly: Congregationalist ministers countered by ordering fasts on Christmas Day and tried in other ways to show their disregard for the festival. One spent the Sunday preceding Christmas outlining his proof that the celebration of Jesus birth was Popery and prelactic tyranny, a destroyer of consciences.12 But gradually under the influence of social pressure Reformed churches began to change their practice. In 1772, for instance, the Baptist Church in Newport observed Christmas for the first time in its history. One observer of the service, Ezra Stiles who had studied at the then Calvinist Yale, remarked this looked more like keeping Christmas than any thing that ever before appeared amongst the Baptists or Congregationalists in New England...It is probable this will begin the Introduction of Christmas among the Baptist Churches, about one hundred and fifty years from the planting of New England and near one hundred and thirty years from the foundation of the first Baptist Church in New England.13Ezra Stiles was a clandestine attendee of Christmas services, attending his first in 1769. Initially Stiles seems to have been driven to attend Christmas services solely by curiosity, remarking in his diary that Had it been the will of Christ that the Anniversary of his Nativity should have been celebrated, he would have at least let us have known the day. As has proved to be the case time and again however, practice can have a very strong influence on ones belief, and by 1782 Stiles appears to have fully acclimated himself to observing Christmas. That year he wrote that he did cordially joyn with the greatest part of christendom this day in celebrating the nativity of a divine Savior; altho I well know from Ecclesiastical History that this is not the true day of his Nativity14The attraction of the Holy Day celebrations of Anglican and Roman Catholic churches for those raised in communities that did not observe them was very strong, and this attraction certainly exerted its influence on the clergy. Thomas Robbins, a Congregational minister, made a habit of slipping into an Episcopal Church on Christmas. In his diary he notes that on December 25th of 1804 he was invited to a quiet Christmas entertainment with a number of people who were also from denominations that did not technically observe the day. By 1808 however, Robbins was already venturing to preach a little in reference to Christmas Day15One Presbyterian Pastor, the Rev. James Waddel Alexander, was somewhat bolder than Rev. Robbins in appeasing his curiosity. He
records that on Christmas of 1851 he attended no less than nine different churches in New York including several Roman Catholic ones.16But while the practice of observing holy days was growing informally amongst congregants and clergy in denominations that had formally eschewed them, there was as yet no formal acknowledgement of the legitimacy of the practice. In many cases the practice of attending a church that celebrated a holy day was a guilty thrill that the individual knew the guardians of doctrine in their own denominations would frown upon.It was not until the liturgical movement, that a means was created within Presbyterianism that might have real success in gaining official recognition for the observance of the Church Year at a denominational level.Historically Presbyterians had rejected written liturgies, the Westminster divines had made a conscious decision not to create a formal liturgy that would restrict their freedom in worship and for which they saw no warrant in Scripture, but they decided instead to write a simple directoryDirectory for Publick Worship, which had been considered an integral part of the Standards by the Puritans who framed it. This was because of the hostility of many American Presbyters to any document that smacked of usurping the role of Scripture in guiding and shaping their worship. As a result the Adopting Act framed by the Synod of 1729 only recommended the directory to its members. In 1786 when the Presbyterian church of the newly formed Untied States again adopted the Westminster Standards as their Creedal statement they opted to receive the the Directory as in substance agreeable to the institutions of the New Testament.17 that would give guidance to ministers in preparing their worship. The colonial Presbyterians had inherited the same distrust of liturgies as their Puritan forbears, but their distrust went even further. In 1729 when the American Presbyterians decided to formally adopt the Westminster Standards, they did not officially adopt the Directory for Publick Worship, which had been considered an integral part of the Standards by the Puritans who framed it. This was because of the hostility of many American Presbyters to any document that smacked of usurping the role of Scripture in guiding and shaping their worship. As a result the Adopting Act framed by the Synod of 1729 only recommended the directory to its members. In 1786 when the Presbyterian church of the newly formed Untied States again adopted the Westminster Standards as their Creedal statement they opted to receive the the Directory as in substance agreeable to the institutions of the New Testament.17 This was an important distinction, for of all the documents produced by the Westminster Assembly only the Directory contained an explicit repudiation of the practice of observing Holy Days. As we have seen, Holy Days are clearly inconsistent with the idea of biblical worship as it is abundantly set forth in the Confession, but in later years the concept that biblical worship was only that which was explicitly authorized in scripture (this concept is often referred to as the Regulative Principle of Worship) was to come under attack