The Worship of the Reformed Church is the magnum opus of a leading figure in the movement to recover Reformed worship in our generation. Dr. Terry L. Johnson has been pastor of the Independent Presbyterian Church in Savannah, Georgia, for four decades. During this time, he has been one of the most faithful, regular expositors of God’s Word, and since the mid-1990s he has also fueled a broader ministry through his writing, particularly his work on the biblical nature of true worship. This new release combines much of his best scholarship and provides the foundation for anyone leading in worship.

From the outset, Johnson defends what he calls “historic Reformed worship” (or HRW). While the author does not object to the regulative principle of worship, he finds the word “historic” to be more useful. In part 1, Johnson seeks to lay the biblical, theological, and historical foundation; and then in part 2, he provides the practical “how to’s” for worship. He makes a strong opening assertion: “When practiced by faith and in the power of the Holy Spirit, these ordinary means may be the instrument by which Christ once again builds his church” (xxiv).

As expected, this work leans heavily on the ordinary means of grace as God’s primary channels for sanctification. Moreover, the author makes a consistent defense of a second Lord’s Day service. Johnson identifies the following elements as essential—namely, that HRW is God- centered, Bible-filled, gospel-structured, church-conscious, and Spirit-dependent. Many pastors will appreciate the content of this volume, as it turns out that habitually singing the Word, preaching the Word, praying the Word, reading the Word, and administering the sacramental Word still changes and enriches lives.

One of the strengths of this work is a section (much of chapter 3) on how the five solas spurred a historic revolution in the liturgy. Sola Scriptura, for example, increased the use of scriptural language while also reducing the use of liturgy. Thus, the Reformation brought about a revolution in prayer, praise, Scripture reading, and the sacraments. This volume maintains a consistent emphasis on the need for God-centeredness in worship—often in contrast to experience-ism: “Because HRW aims at God, it opens the door for a truer and deeper experience of God’s presence than is likely in a service that aims” at emotional experience, edification, or evangelism (55).

Johnson is not afraid to address controversial areas. One section includes a courageous call to remove the accrued items of worldliness in our sanctuaries as a regular discipline, daring to call (as our iconoclastic forefathers did) for the removal of objects of mirth, screens, dancers, and other accessories more appropriate to the theater (59). In another section, a brief critique of the use of images (194–200) should be required reading for any seeking to broaden the limits of the second commandment. The same is true for any who minimize the importance of ordination for liturgical leadership (311–19). The HRW’s emphasis on a gospel-structured liturgy exposes the poverty of other approaches when so much true spirituality is already available with HRW.

Chapter 8 on baptism is one of the finest single chapters on this topic, providing ample liturgical history; the companion chapter 7 on the Lord’s Supper is also very useful. The chapters on the importance of the local church (e.g., chap. 11) and chapter 12 (on Spirit-dependence) make it clear that this is no mere rationalistic theology, as Johnson clearly stresses reliance on the Holy Spirit as the final argument for HRW. Indeed, the author names piety as an indispensable qualification for worship leadership (320). Humility and prayerfulness are also important for those leading in worship.

Since the prominence of Scripture in services has declined, Johnson makes a succinct argument for recovering the ancient practice of filling services with God’s Word (377–82), followed by a practical primer on preaching (383–443), which emphasizes simplicity, clarity, and piety in expository sermons. The chapter on preparing public prayers is another excellent section, especially when there are so few models for this, and the chapter on criteria for using songs in worship is well worth a review.

As an example of the helpfulness of this work, Johnson addresses how praise music should be selected for corporate worship. In a very helpful chapter in part 2 (474–88), he discusses using these simple questions to evaluate congregational praise selections:

• Is it singable?
• Is it biblically and theologically sound?
• Is it emotionally balanced?
• Is it aesthetically excellent?

This section underscores why the ordained minister should be responsible for and capable of evaluating musical propriety; it is not too much to ask for excellence in this area. It also concludes with a section on practical helps for musical selection, a topic that has been controverted in our day.

The Worship of the Reformed Church includes discussions on the role of visual arts, architecture (external and internal, and how both may support reverent worship), practical issues related to the administration of the sacraments, and a very helpful section on the necessary characteristics of God-centered worship (345–73), which include catholicity, order, pace, reverence, length, and simplicity, among other traits so often relegated to unimportance.

This work is also packed with Scripture references, which makes it an adaptable study guide to worship practices, with the abundant references serving as topical guides for classes. In fact, readers who purposefully annotate as they read this fine work will acquire ready-made topical studies for busy pastors and teachers that will more than repay the purchase price. The bibliography and indexes make this volume even more useful.

Every paragraph and page is worth savoring; there is no fluff in this work. It should become the worship textbook of our day. Whether they agree or disagree with the author’s conclusions, serious pastors and students should digest this entire work; to avoid it will leave one uninformed. With a contemporary voice, Johnson’s substantive tome stands athwart much of the shallow and innovative worship of our day, armed with its longer and more based perspective, seeking to return regular worship to stronger moorings. If we want lasting ministries, the truths discussed in this excellent work must be revived. “Reformed worship and ministry has the potential to restore sanity and fruitfulness” (307) to evangelical churches. I agree. HRW shapes lives and nourishes churches in every generation.

Every seminary with Reformed leanings should include this book in its required curricula. The church should be grateful for such a compendium of Scripture, history, theology, and practice for this vital and regular aspect of ordinary ministry. Moreover, pastors should master this rich content before leading in worship. With this work, there is simply no excuse for subpar liturgical practice. For all who want “thick” worship, the resource for it is now available under one cover.

© David W. Hall. All Rights Reserved.

Terry L. Johnson, The Worship of the Reformed Church: Biblical, Theological, Historical and Practical Considerations (Christian Focus, 2026).

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Post authored by:

• David Hall

  

  Reverend David W. Hall is married to Ann, and they are parents of three grown children and grandparents of eight grandchildren. He has served as the Senior Pastor of Midway Presbyterian Church (PCA) since 2003. Previously, he served as Pastor of the Covenant Presbyterian Church in Oak Ridge, Tennessee (1984–2003) and as Associate Pastor at the First Presbyterian Church in Rome, Georgia (1980–1984). He was ordained to pastoral ministry in 1980. He was educated at Covenant Theological Seminary and is the editor and author of several volumes.

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