Abstract
In view of Scripture, theology of worship, symbolism, history, tradition and current practice it is difficult, if not impossible, to come to any definite conclusions about ministerial dress in Presbyterian worship. The dissonance between the theological approaches of those who wear robes and those who do not, both of which positions are justifiable in the author’s opinion appears to be the main problem. Another serious issue lies in the fact that this issue generates more emotion than insight when it is raised. Furthermore, robes are non-essentials with regard to how we express our faith. Thus an appropriate stance would be the exercise of “liberty of opinion …” since it would be difficult to reconcile the diversity that already exists. Resolving the matter by legislating it for all time, is contrary to our Reforming tradition. A more sensitive, open approach will lead to decency and order, peace and mutual acceptance as far as this non-essential aspect of the life and witness of the Church is concerned.
Highlights
In view of Scripture, theology of worship, symbolism, history, tradition and current practice it is difficult, if not impossible, to come to any definite conclusions about ministerial dress in Presbyterian worship
“Any uniformity in clerical dress among Presbyterian ministers has never been realised, in America” (Macleod 1990:126). This is true in southern Africa since the union which brought the Uniting Presbyterian Church in Southern Africa (UPCSA) into being in 1999
The fourth and fifth centuries in Jones, C, Wainwright, G & Yarnold,
Summary
“Any uniformity in clerical dress among Presbyterian ministers has never been realised, in America” (Macleod 1990:126) This is true in southern Africa since the union which brought the Uniting Presbyterian Church in Southern Africa (UPCSA) into being in 1999. Prior to that the former Reformed Presbyterian Church in Southern Africa (RPCSA) had a distinctive approach to ministerial dress which was inherited directly from Scotland and was very formal.[2] The Presbyterian Church in Southern Africa (PCSA) had two traditions; one was identical to that of the RPCSA; the other is far less formal and depends predominantly on the ethos of individual congregations. There is no evidence in any of the Reformed confessions of faith or in their books of order (McMillan 1949:25) of directions given regarding how ministers should dress for public worship This clearly was not a matter of great import. Our worship is based in a theological understanding of what worship is
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