CHAPTER ONE

1.0 Introduction

In this study, the researcher studiously attempted to establish the chronology of the Seventh-

day Adventist Church liturgy and the underlying basis of the same liturgy. The researcher

followed all the undergraduate academic steps of carrying out a research.

1.1 The Background of the Study

The word chronology is defined as “a particular order in which related things or events

follow each other.”1 The term timeliness can be defined as “the occurrence of something at a

favourable and most anticipated time.” The word basis means “the underlying support or

foundation for an idea, argument, or process.”2

The word liturgy occupying a salient position in this research, in derivation comes from the

Greek word leitourgia. The Greek word leitourgia is originally a compound word combines

leitos (pertaining to the people) and ergon (work).3 The term Leitourgia meant “work

pertaining to the people” but in modern society, the term completely conveys a distinct idea.

George W. Reid says, “Leitourgia, a source of our word “liturgy,” meant in Athens a public

service or program staged by a private citizen at his own expense.”4 Evolutionary, in Greek

societies, the term came to refer to the worship of the gods.

Assumptively, the term later came to refer to worship in Christianity because Ecclesiastes

12:14 says, “Fear (Hebrew, yera) God, and keep his commandments; for this is the whole

duty of man.” The work or duty which pertains to a person in the verse is of affirming the

1
English- Greek Dictionary.
2
Ibid.
3
John H. Miller, The Nature and Definition of the Liturgy (Holy Cross College, Washington, DC, 1957). 325
4
George W. Reid, Toward an Adventist Theology of Worship (Biblical Research Institute). 7

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worth-ship of God [worshipping God]. In New Testament, the word leitourgia appears in

many verses for example in Luke 1:23, 2 Corinthians 9:12, Philippians 2:17; 2:30 and

Hebrews 8:6; 9:21. In Hebrews 9:21 the word leitourgia is undoubtedly translated worship.

Modernly, the term liturgy carries two meanings in relation to worship. Liturgy refers to, “a

form or formulary according to which public religious worship, especially Christian worship,

is conducted.”5 Liturgy can also refer to a worship service. In the research, the researcher was

more concerned about the first meaning of the term liturgy which carries the worship formula

meaning of the term liturgy.

The SDA liturgy considered studied include the Mid-week service, the Friday vesper service,

the Sabbath School, the Divine Service, the Afternoon service and the Sabbath vesper

service. An understanding of a larger population of Zimbabwean Adventists not immersed in

or exposed to theology of the SDA liturgical services above, if condensed, it fails to satisfy

those of inquisitive mind, seeking to understand the SDA liturgy.

In relation to the SDA liturgy, some many have confronted the researcher, looking for clarity

on why do the SDA liturgy exists as it is? Others Zimbabwean Adventists attend the services

appear to benefit them most and neglect other services, they see as of little importance for

instance one can attend just the Divine service and none of other services. Others see it as

spiritual craziness to spend a large part of the Sabbath-day confined in Church things.

Amidst the Zimbabwean Adventists, who adhere to the SDA recommended liturgy, there is

ignorance of how these services ought to be sequentially and timely held. This results in

chronological and timely liturgical difference according to the congregation. Hence, some

Adventists eye their fellows and condemn them of spiritual immaturity. Paul F. M. Zahl et al.

says, “Throughout Christian history, public worship has attracted attention, stimulated

5
Op. Cit, English- Greek Dictionary.

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discussion, and even provoked contention.”6 This can be universally applied, to any area

where there is misunderstanding and lack of knowledge of the concept of liturgy.

There is the evidence of timely misunderstanding among some Zimbabwean Adventists about

the SDA liturgy. Accordingly, in some congregations the vesper services are being held

during the day for example around 15:45 but the story of the vesper is the story of the night

because the Latin word vespera and Greek word hespera, from which the English word

vesper came from, are translated night. One can then confirm that, understanding affects the

attitude, aptitude and altitude towards something.

The liturgical problems are being bred by the absence of a firm single literature explains

SDA liturgy deeply. The books accessible to almost everyone in Zimbabwean SDA Church

do not fully describe, interpret and explore the SDA liturgy. The consultation and synthesis of

numerous books can thoroughly explain it.

The research sought to gather information on how the SDA liturgical services must be

sequentially held (chronology), how they are to be timed (timeliness) and where there are

theological and argumentative based (basis), for these three aspects of SDA liturgy corrects

worship anarchy of any nature and height.

1.2 The Statement of the Problem

A statement is, “A definite or clear expression of something in speech or writing.”7 A

problem is, “A matter or situation regarded as unwelcome or harmful and needing to be dealt

with and overcome.”8 There is a harmful or unwelcome situation among some Zimbabwean

Adventists which can be expressed consecutively as, “The absence of a synthesized

6
Paul F. M. Zahl et al, Exploring the Worship Spectrum: Six Views (Grand Rapids, MI: Zondervan,
2004). 11
7
Op. Cit, English- Greek Dictionary
8
Ibid.

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collection of written Christian literature on the SDA Church liturgy’s chronology, timeliness

and basis.” All the necessary data on the SDA liturgy is being carried by a numerous number

of books and the most common books in circulation (Bible and the Church Manual) in

Zimbabwean SDA Churches do not thoroughly deal with it for they are just a small fraction

of the whole body of literature which describes, interprets and explores it [SDA liturgy].

1.3 The Justification of the Study

Justification can be defined casually as, “the action of showing something to be right or

reasonable.”9 The researcher holds that, it was right to carry out the research to describe,

interpret and explore SDA liturgical services for the consciousness of some Zimbabwean

Adventists who were not theologically immersed into or exposed to SDA Church liturgy and

books, who are having little knowledge, negatively affecting their attitude, aptitude and

altitude towards the SDA liturgy. If these Zimbabwean Adventists become and informed of

their liturgy, they will change their attitude, aptitude and altitude towards the Church liturgy.

A beneficence revolution and evolution is realized in the Zimbabwean SDA Church.

1.4 The Purpose of the Study

A purpose is the reason why one decides to do something. A research is done mainly for the

purpose of knowledge innovation, renovation and consolidation. The research was carried out

to release a remedy for the knotty problem qualified by the statement of the problem.

Repetitively, the statement of the problem consecutively says, “[there is] the absence

[among some Zimbabwean Adventists] of a synthesized collection of written Christian

literature on the Church liturgy’s chronology, timeliness and basis.”

9
Ibid.

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1.5 The Significance of the Study

Significance means, “The quality or state of being important.”10 The boom of some

Zimbabwean Adventists’ liturgical misunderstanding is on the failure to connect the large

number of sources explain the subject of SDA liturgy thoroughly. Significantly, the research

is to correct the state by making a contribution to the Zimbabwean Adventists with a

synthesized collection, condenses all the necessary information on the basis, timeliness and

chronology of the Church liturgy into a single written research paper.

1.6 The Objectives of the Study

Free Dictionary defines an objective as, “Something worked toward or striven for; a goal.”11

The researcher’s research had the following objectives from the beginning:

1.6.1 To withdraw and analyse the information in the diverse Christian literature regarding

the SDA liturgy.

1.6.2 To synthesize the information on the SDA liturgy from the diverse Christian

literature.

1.6.3 To expose the research’s resultant information on the chronology, timeliness and basis

of the SDA Church liturgy to the Zimbabwean Adventists.

1.7 The Research Questions

A question can be defined inwardly as an enquiry meant to get knowledge. The

researcher’s research sought to answer the following questions.

1.7.1 What are the writings, comprising the written Christian literature describes, interprets

and explores the SDA liturgy?

10
Thesaurus English Dictionary
11
Free Dictionary

5|Page
1.7.2 What information, does the written literature provide on the chronology, timeliness

and basis of the Mid-week worship service, Sabbath welcome vesper service, Sabbath

school, Divine service, Sabbath Afternoon service and Sabbath Farewell vesper

service?

1.7.3 To what extent does the written Christian literature establish the chronology,

timeliness and the basis of the SDA liturgy?

1.8 The Basic Assumptions

In the absence of proof and unconditional certainty, the researcher assumed that:

1.8.1 The research will be carried out in the season of time recommended by the

requirements of the course: RELP 397- Research Project.

1.8.2 The information being researched or sought from the Christian literature in existence,

will find be located.

1.8.3 The research itself will be helpful to the Zimbabwean Adventists missing information

on the SDA Church liturgy.

1.8 Scope and Delimitations of the Study

The Oxford English Dictionary defines scope as, “The extent of the area or subject matter

that something deals with or to which it is relevant.”12 In scope and delimitations, the study

was confined to the library because it is a library based research involved the synthesis,

interpretation and analysis of the diverse Christian literature. Christian literature involved

encompasses the Bible, the non-Adventist writings, the Christian electronic literature (digital

literature) and the SDA writings.

12
Oxford English Dictionary

6|Page
1.9 Limitations of the Study

The limitations can be defined as the restrictions prevent someone. The researcher sadly

pastes the following limitations prevented his research objectives and expectations:

1.9.1 The failure to locate all the literature describes, interprets and explores the SDA

liturgy.

1.9.2 The absence of written accurate information on all the SDA liturgical services.

1.9.3 The writings read were written under the drive of the writers’ interests and not to

largely give a report on SDA liturgy, hence little information was extrapolated.

1.10 Ethical Considerations

The word ethics refers to the well-founded standards of right and wrong that prescribe what

humans ought to do, usually in terms of rights, obligations, benefits to society, fairness, or

specific virtues, according to Manuel Velasquez et.al [2010]. The research ethics considered

by the researcher involve:

1.10.1 Anonymity: The research does not disclose the names of the Zimbabwean SDA

congregations and Adventists stirred the researcher, to carry out a research.

1.10.2 Confidentiality: the names of those exhibited and confessed the lack of knowledge in

SDA liturgy, were kept as secret for confidentiality.

1.10.3 Consensus: The consent of the key figures participated in the course of the research

study, was sought.

1.10.4 Voluntary Participation: the people participated throughout the course of this research

study in assisting the researcher, participated voluntarily.

7|Page
1.11 The Definitions of the Key Terms

1.11.1 Christian literature- refers to the corpus of written literature encompasses the Bible,

the non-Adventist writings, the Christian electronic literature (digital literature) and

the SDA writings.

1.11.2 Liturgy- refers to, “a form or formulary according to which public religious worship,

especially Christian worship, is conducted.”

1.11.3 SDA- is an acronym for the Seventh-day Adventist Church.

1.11.4 The SDA Church- refers to Protestant relegated Christian Church with 6 doctrines and

28 fundamental beliefs based on the Bible and very lessly on the Corpus of inspired

Ellen Gould Writings.

1.11.5 SDA liturgical services- refers to the services comprise the SDA expansive services

and they are the Mid-week worship Service , the Friday vesper service, the Sabbath

School, the Divine Service, the Afternoon service and the Sabbath vesper service.

8|Page
 CHAPTER TWO

THE LITERATURE REVIEW

2.0 Introduction

A literature review is a survey of scholarly sources (such as books, journal articles, and

thesis) on a particular topic.13 The literature review surveys and presents the literature in a

chosen area of study, synthesises the information in that literature into a summary and

critically analyses the information gathered in the literature by identifying gaps and showing

limitations. The literature review section gives a room for the researcher to deeply support the

need for a research in the area of his/her choice.

There is faint understanding of the SDA Church liturgy among the Zimbabwean Adventists

because, the books in everyday circulation (the Bible and the Church Manual) in the

Zimbabwean SDA congregations, does not adequately deal with the subject matter of SDA

liturgy under study. The literature review will synthesize, interpret and analyse the Bible and

the SDA Church Manual and locate the information and points that can or may result from

the adherence to these two sources in the study of SDA liturgy.

2.1.1 The Bible on the SDA Liturgy

Inferentially, it appears as the Bible has nothing to offer the Adventists on the Mid-week

worship service, the Friday vesper service and the Saturday vesper service but little on the

Sabbath school, the Divine service and the Sabbath afternoon service. Nehemiah 8:3 says,

“And he read therein… from the morning until midday, before the men and the women, and

those that could understand...” The beginning time of the service in the cited verse is hard to

13
Shona McCombes, How to write a literature review (Downloaded & Cited on 26 November, 2019).

9|Page
establish but the ending time is 12:00 as the SDA Divine Service. Nehemiah 9:3 says, “And

they… read in the book of the law of the Lord their God one fourth part of the day; and

another fourth part they confessed, and worshipped the Lord their God.” In a notion, there

is the division of the liturgical services in the latter verse pasted above.

The SDA Bible Commentary says, “Anciently the Jews divided the day into four parts, each

of about three hours’ duration. A similar division of the night is frequently alluded to in the

New Testament (Mark 6:48; 13:35; etc.).”14 John 11:9 says, “Are there no twelve hours of

the daylight? If any man walks in the day, he stumbles not, because he sees the light of this

world.” Dependently, the fourth part of 12 hours or the days is 3 hours.

Connectively, one can assume that, the SDA Sabbath school which starts around 09:00 in

many congregations as a norm, can be Biblically based because in the post-exilic times of

Jewry, the services were 3 hours long and if Nehemiah 8:3 depicts a single service of reading

ended at 12:00 it means it started at 09:00. The ending time of the SDA Divine service

(12:00) can be said to have been borrowed from the verse above. The presence of different

liturgical services, which occur in steps for example the Divine Service and the Sabbath

Afternoon Service, can also be accredited because of Nehemiah 9:3 the provides basis. The

presence of the chronological Sabbath School, Divine Service and Sabbath afternoon Service

as separate services will be integrated. Timely, coming to Church in the morning and the

12:00 ending of Divine service will be supported.

Additionally, Nehemiah 9:3 depicts, the law reading service as that, in chapter 8:3 which

ended at 12:00, which took 3 hours and a confession and worship service. Presuppositionally,

the law reading service ended at 12:00 and the confession and worship service took its 3

hours after that. The Sabbath afternoon service is given a basis by a sola scriptura guess.

14
F. D. Nichol, The SDA Bible Commentary: Commentary Reference Series 3 (Review and Herald Publishing
Association, 1978). 430

10 | P a g e
Relapsly to Nehemiah 8:4-6, Ezra and his companions led the service from a pulpit and 7 of

his associates were to his left and 6 to his right. On the basis mode, the Bible here provide

basis for pulpit attendants of the preacher and the use of the pulpit itself in SDA liturgy. This

corrects the speculative misunderstanding of inclining the two features, to paganism.

In continuation, Nehemiah 8:7-9 says, “Also Jeshua… and the Levites, caused the people to

understand the law… they read in the book in the law of God distinctly, and gave the sense,

and caused them to understand the reading… the Levites that taught the people.” A group

stood with Ezra in the law reading service of Nehemiah 8:3-6 differs to the one taught people

in verses, 7-9. In a raw hermeneutics, this depicts a lesson service which differs to the law-

reading service. Hence, the SDA Sabbath afternoon lesson study service is given a basis.

The term Divine service appears in the KJV Bible translation once in Hebrews 9:1 which

says, “Then verily the first covenant had also ordinances of divine service…” The term

which is translated Divine service is latreia which in the context refers to the Old Testament

required sanctuary services. In Romans 9:4, latreia is translated “service of God.” Hence, the

use of the term Divine service in modern day Churches can be relegated to borrowing if one

is just following the Bible as the only available source book. The service, then accumulates

importance and is seen as God’s requirement from His people. The Divine service

terminology’s basis is established.

All the SDA services start with a prayer which is followed by a song service. The term “song

service” or the service of the song” appears twice in the KJV Bible translation in 1 Chronicles

6:31; 25:6. Resultantly, a Zimbabwean Adventist speculates the etymology of song service

and connotes how important were songs as depicted in the Bible. The misguided

interpretation, provides a basis for the song service terminology the in SDA liturgy.

11 | P a g e
The limited and narrow Bible substantiation of some aspects of the SDA liturgy’s

chronology, timeliness and basis admitted and submitted above, lucidly describe, interpret

and explore the SDA liturgy, although some elements and services of SDA liturgy cannot be

understood using the Bible.

2.1.2 The SDA Church Manual on the SDA Liturgy

The SDA Church Manual has more to offer to the Adventists on the SDA liturgy. The Church

Manual says, “A midweek meeting combined with the weekly prayer meeting. On this

occasion, the first part of the service may be given to a devotional message, followed by a

season of prayer, remembering that worship is vital in spiritual growth and preparation for

service. The remainder of the time may be devoted to training for lay evangelistic service.

Instruction in soul-winning methods is presented, and the members are given opportunity to

present and discuss problems they have met in lay evangelism.”15 The passage gives out the

chronology of the Mid-week service in the following successive elements: devotion, prayer

season and outreach training. Timely, the service is done mid-weekly, although the time of

the day not stated. The basis of the service is not stated clearly.

On the Sabbath school, the Church Manual says, “The Sabbath School, one of our most

important services, is the church at study… to study God’s Word systematically. All

members of the church should be encouraged to attend Sabbath School and bring visitors.”16

It continues to say, “The usual length of time for Sabbath School is one hour and ten

minutes… plus at least thirty minutes for Bible study.17 The Church Manual gives the basis

of the Sabbath School which is the quest for studying God’s Word and the timeliness of the

Sabbath which is “one hour and ten minutes and plus at least thirty minutes for Bible study.

15
SDA Church Manual, 19th Edition (Pacific Press Publishing Association, 2016). 181
16
Ibid. 121
17
Ibid. 179

12 | P a g e
In chronology, the Church Manual is unclear but exhibits in the different durations, the length

of the two Sabbath sections.

On the Divine service, the Church Manual has this to say, “Forms of service vary from

country to country and culture to culture. Following are two suggested forms:18

Longer Order of Worship

 Musical prelude
 Announcements
 Service participants enter
 Doxology
 Invocation (prayer)
 Scripture reading
 Hymn of praise
 Prayer
 Anthem or special music
 Offering
 Hymn of consecration
 Sermon
 Hymn
 Benediction
 Congregation standing or seated for a few moments of silent prayer
 Musical postlude

Shorter Order of Worship

 Announcements
 Hymn
 Prayer
 Offering
 Hymn or special music
 Sermon
 Hymn
 Benediction
 Congregation standing or seated for silent prayer

The Church Manual continues to say that, “The Sabbath worship service is the most

important church meeting. Here members gather weekly to unite in worshipping God in a

spirit of praise and thanksgiving, to hear the Word of God, to gather strength and grace to

18
Ibid. 180

13 | P a g e
fight the battles of life, and to learn God’s will for them in soul-winning service. Reverence,

simplicity, and promptness should characterize the service... The Sabbath morning service

has two main divisions: the congregational response in praise and adoration, expressed in

song, prayer, and gifts, and the message from the Word of God.”19

Overally, the chronology of the Divine service is given clearly by the Church Manual in the

two chronological service orders or formats. The basis (argumentative and theological base)

of the Divine service provided is for the union for worship, praise and thanksgiving, hearing

God’s Word, God’s power inculcation and learning for outreach. The passage outlines what

one can gather through adherence to the Church Manual for understanding SDA liturgy.

2.1.3 The SDA Liturgy from the Bible and the SDA Church Manual

The Bible and the SDA Church Manual if married together, assist the Zimbabwean

Adventists understanding the chronology, timeliness and basis of the SDA liturgy of the Mid-

week service, the Sabbath School, the Divine service and the Sabbath Afternoon service. The

Zimbabwean Adventists with misunderstandings of the SDA liturgy and liturgical elements

synthesized, interpreted and analysed can be assisted, although the conclusion has limitations

due to misguided interpretation and eisegesis.

Nevertheless, the Bible and the SDA Church Manual contain noticeable information gaps

because the Sabbath vesper services are not mentioned at all and there is no deep information

on the chronology, timeliness and basis of the services mentioned except on the chronology

of the Divine Service. Consequently, there was a need for a research to expose all the

necessary information to correct liturgy problems in the Zimbabwean SDA Congregations.

19
Ibid. 121

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 CHAPTER THREE

THE RESEARCH METHODOLOGY

3.0 Introduction

Methodology refers to the “The systematic, theoretical analysis of the methods applied to a

field of study. It comprises the theoretical analysis of the body of methods and principles

associated with a branch of knowledge. Typically, it encompasses concepts such as

paradigm, theoretical model, phases and quantitative or qualitative techniques.”20 The

research methodology encompasses the research approach, research design, population of the

study, sampling techniques, the research instruments, validity and reliability of the research

instruments, data collection procedure and data analysis procedure.

3.1 The Research Approach/Paradigm

The research approach employed is qualitative because the research design is descriptive,

interpretive and explorative in nature. Qualitative approach depends on making inferences

(conclusions). The counterpart quantitative paradigm deals with numbers but this research is

humanistic, hence the qualitative approach applies well.

3.2 The Research Design

Yin defines the research design as “a procedural plan for research that springs from broad

assumptions to the specific methods of collecting and analysing data.”21 The researcher, after

realizing the idea above, chose a descriptive, interpretive and explorative research design.

The research describes, interprets and explores the written information.

20
Irny, S.I. and Rose, A.A, “Designing a Strategic Information Systems Planning Methodology for Malaysian
Institutes of Higher Learning (isp- ipta), Issues in Information System, Volume VI, No. 1 (2005).
21
R. Yin, Case Study Research: Design Methods (California: Sage Publications, 2014).

15 | P a g e
 3.3 The Population of the Study

The study was not sandwiched to any population because it is a typological research which

consulted the written literature under library basis rather than humans. The sampling

techniques and procedures connected to the population of study cannot be mentioned then

3.4 The Research Instruments

There are no any research instruments that were employed in this study because it did not

interrogate people but the researcher just laid his hands on the written literature. The part of

the validity and reliability of the research instruments cannot be talked of therefore.

3.5 The Data Collection Procedure

The researcher after noticing, knowledge lack among the Zimbabwean Adventists on the

subject of SDA liturgy, asked his instructor on the 28th of June 2019 whether it is possible

for him to involve himself in a typological study of the SDA liturgy’s chronology, timeliness

and basis and the permission was granted him on the same day. The researcher read all the

literature, he accessed on SDA liturgy for data collection or as a data collection procedure.

3.6 The Data Analysis Procedure

To interpret the data collected from the Christian literature, the researcher employed textual

analysis hermeneutics which focused on the context, the grammar, the meaning and the

application of the literature passage read.

16 | P a g e
 CHAPTER FOUR

DATA SYNTHESIS, ANALYSIS AND INTERPRETATION

4.0 Introduction

The research section deals with the detailed synthesis of the data collected from the research

study (data synthesis), the critical examination of the synthesized data (data analysis) and the

interpretation of the data synthesized and analysed. Data synthesis, analysis and interpretation

is given through answering the research questions.

4.1 Research Question One:

What are the writings, comprising the written Christian literature describes, interprets and

explores the SDA liturgy?

The writings comprise the written literature describes, interprets and explores the SDA

liturgy encompasses an expansive body of writings include the Bible, the non-Adventist

writings, the Christian electronic literature (digital literature) and the SDA writings.

The non-Adventist writings carrying the important information on SDA liturgy include the

Jewish Study Bible: Featuring the Jewish Publication Society and the Nature and Definition

of the Liturgy [John H. Miller]. The Electronic Christian literature (digital literature) carrying

some considerable information on SDA liturgy involves the Christian-electronic (internet)

sites for example the SDA Biblical Research Institute (BRI internet site). The SDA writings

contain information on SDA liturgy include the SDA Bible Commentary, the SDA

Encyclopedia, the Church Manual, the Counsels for the Church, the Counsels on Sabbath

School Work, the Minister’s Handbook and Elder’s Handbook.

17 | P a g e
 4.2 Research Question Two:

What information, does the written literature provide on the chronology, timeliness and basis

of the Mid-week worship service, Sabbath welcome vesper service, Sabbath school, Divine

service, Sabbath Afternoon service and Sabbath Farewell vesper service?

4.2.1 The Mid-Week Service

On the mid-week service, the SDA Church Manual says, “A midweek meeting combined with

the weekly prayer meeting. On this occasion, the first part of the service may be given to a

devotional message, followed by a season of prayer, remembering that worship is vital in

spiritual growth and preparation for service. The remainder of the time may be devoted to

training for lay evangelistic service. Instruction in soul-winning methods is presented, and

the members are given opportunity to present and discuss problems they have met in lay

evangelism.”22 The SDA Encyclopedia volume 10 says “Prayer Meeting: the service is

usually held on Wednesday evening for the purpose of prayer and Bible Study. After song,

prayer and a short talk or Bible Study, there is opportunity for successive prayers…”23

In analysis of the synthesized data above, chronologically (in chronology), the mid-week

service may have the following worship service elements: devotion, prayers and training or

may alternatively have the following elements: song service, prayer, devotion/Bible study

and prayers. In timeliness, the mid-week worship service is an evening (vesper) service which

can either be held on Tuesday (mid-week) or on Wednesday. Basically (in basis), the mid-

week service cannot be theologically located but historically it has a long history in the SDA

Church.

22
Loc. Cit, SDA Church Manual. 181
23
The SDA Encyclopedia: Commentary Reference Series 11 (Review and Herald Publishing Asscoiation,
Hagerstown, 1996). 574

18 | P a g e
 4.2.2 The Sabbath Welcome Vesper Service

The SDA Encyclopedia says, “Vesper services. Services at the beginning… of the Sabbath

are conducted in certain churches at sundown on Friday… Services vary in form, but usually

include music, scripture reading, prayer and a sermonette or talk.”24 Ellen G. White says,

“Far more sacredness is attached to the Sabbath than is given it by many professed Sabbath-

keepers. The Lord has been greatly dishonoured by those who have not kept the Sabbath

according to the commandment, either in the letter or in the spirit. He calls for a reform in

the observance of the Sabbath. Before the setting of the sun let the members of the family

assemble to read God’s word, to sing and pray.”25

The vesper services exhibit a long history because, they appear in the writings of Clement I

of Rome, Ignatius, Clement of Alexandria, Tertullian, Origen, the Canons of Hippolytus and

Cyprian although this cannot necessarily denote Friday vesper services but connotes vesper

services in generality. Stefan C. Reif says on the recitation of certain Psalms in Jewish

Liturgy of the Inter-testamental period and the early centuries, “Psalm 92: Friday evening

service; introductory prayers for the Sabbath…”26 the English word “vesper” originally

means evening (vespera in Latin and hespera in Greek).

In chronology, the Sabbath welcome vesper service may contain the following successive

elements: music, scripture reading, prayer, a sermonette or talk and a prayer. In timeliness,

the service is a Friday sundown worship service which encroaches into the Sabbath

(evening). Historically, the service has a long history from the inter-testamental period

24
The SDA Encyclopedia: Commentary Reference Series 10 (Review and Herald Publishing Association,
Washington, D.C, 1966). 1178
25
Ellen G. White, Counsels for the Church (1991). 264
26
Jewish Study Bible: Featuring the Jewish Publication Society (Oxford University Press, 2004). 1948

19 | P a g e
though the Christian ages to the present day Adventism. The theological basis of the service

is the sacredness of the Sabbath and an attempt to avoid the sin of dishonouring the Sabbath.

4.2.3 The Sabbath School

The Bible verses, “Nehemiah 8:3; 9:3 and John 11:9,” if woven together through eisegesis

can make one speculate that, the Sabbath School must begin at 09:00 if it is held on Saturday

morning.

The Church Manual says, “The Sabbath School, one of our most important services, is the

church at study… to study God’s Word systematically. All members of the church should be

encouraged to attend Sabbath School and bring visitors.”27 It continues to say, “The usual

length of time for Sabbath School is one hour and ten minutes… plus at least thirty minutes

for Bible study.28 The SDA Encyclopedia Volume 11 says, “[it is] the SDA equivalent, in

general of the Sunday school of other denominations, but designed for the people of all ages

rather than for only children and youth. The goal of the Sabbath School is the discipling of

people for Christ. The four basic objectives of the Sabbath School are faith development,

fellowship, community outreach and world mission... Adventist Sabbath work began in

1852… In 1887 the first general Sabbath School Offering… was raised…”29

The Encyclopedia continues to say, “[Sabbath School Action Units] a plan introduced to the

Sabbath School in 1990… there are ten key elements that make up a Sabbath School Action

Unit: (1) class of six to eight; (2) care coordinator; (3) outreach plans; (4) one-hour class

time; (5) weekly caring for missing members during first five minutes; (6) 20 minutes led by

care coordinator to promote class outreach plans and goals; (7) 35-minute lesson discussion

27
Loc. Cit, SDA Church Manual. 121
28
Ibid. 179
29
The SDA Encyclopedia: Commentary Reference Series 11 (Review and Herald Publishing Association,
Washington, D.C, 1996). 508-509.

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and application led by the discussion leader; (8) leader consultations; (9) monthly corporate

sharing; (10) monthly home fellowship and evaluation.”30

On the Sabbath School Offerings and Funds, the Encyclopedia volume has this to

communicate, “Members are asked to bring a token of thanks for another year of life (Birth-

day Thank Offering) or for another special blessing... Members are invited to make an

investment for missions in some earning project and give the proceeds as a special

offering.”31 Some of the elements of the Sabbath school mentioned above are endorsed by

Ellen G. White in the book, “Counsels on Sabbath School Work.”32 The SDA Encyclopedia

Volume 10 says, “[Sabbath School] in most churches this service is conducted on Saturday

morning; in a few, on Sabbath Afternoon.”33

In analysis, chronologically (in chronology), the SDA Sabbath School is a two folded service.

The first part of the service involves the giving of thank offerings and funds. The second part

of the service is confined to the Sabbath School Action units where there will be collection of

Sabbath School Offering and the service elements involved are: the identification of absent

members, promotion of outreach, 35-minute lesson discussion and application and the

consultations to check understanding of the study.

Timely (in timeliness), the Sabbath School service takes about 1 hour and 35 minutes. It may

be held in the morning or afternoon on Saturdays. In basis, the Sabbath School can be

historically based, because the custom existed from the early days of the SDA Church.

Theologically, Ellen G. White supported it.

30
Ibid. 510
31
Ibid. 512
32
Ellen G. White, Counsels on Sabbath School Work (1938).
33
Op. Cit, Commentary Reference Series 10. 1178

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 4.2.4 The Divine Service

Nehemiah 8:3 reports of a service in the Post-exilic days of the Jewry which ended on 12:00

as the SDA Divine Service. Connectively, The ending time of the SDA Divine service

(12:00) can also be said to have been borrowed from the verse above. In Nehemiah 8:4-6,

Ezra and his companions led the service from a pulpit and 7 of his associates were to his left

and 6 to his right.

The term Divine service, appears in the KJV Bible translation once in Hebrews 9:1 and it is

translated Divine service is latreia which in the context refers to the Old Testament required

sanctuary services. In Romans 9:4, latreia is translated “service of God.” Traditionally, in the

Christendom the term Divine Service came as a translation of the German word

“Gottesdienst” [God’s Service or Service of God]. The term “Gottesdienst” is a German

standard term for worship. In an objective genitive it means “service rendered to God”

and in a subjective genitive it means God's "service" to people.34 The SDA liturgy of the

Divine Service was borrowed from the Protestant Churches. It cannot be speculated on

whether the Protestant Churches withdrew the manner of the Service from the Bible but what

is known is that, its terminology replaced the traditional pre-Tridentine mass of the Roman

Catholic Church.

The SDA Church Manual Says, “Forms of service vary from country to country and culture

to culture…35 The Sabbath worship service is the most important church meeting. Here

members gather weekly to unite in worshipping God in a spirit of praise and thanksgiving, to

hear the Word of God, to gather strength and grace to fight the battles of life, and to learn

God’s will for them in soul-winning service. Reverence, simplicity, and promptness should

characterize the service... The Sabbath morning service has two main divisions: the

34
John T. Pless, Six Theses of Liturgy and Evangelism (December 23 2005).
35
Loc, Cit, Church Manual. 180

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congregational response in praise and adoration, expressed in song, prayer, and gifts, and

the message from the Word of God.”36

On the Divine Service note, the SDA Encyclopedia Volume 11 says, “This is the main

service of the Church for preaching and worship, and usually held at 11:00 Saturday

morning, following the Sabbath School.”37 The SDA Elder’s Handbook outlines the

chronology of the elements of the Divine Service in two formats38 as follows:

Long Format

 Prelude: Instrumental music or congregational singing

 Welcome: Community life and welcome

 Introit [Latin, entrance]: Music by choir, instrument, or congregation

 Call to worship: Possible congregational participation

 Invocation: Brief prayer, generally done while standing

 Scripture: Possible responsive reading

 Hymn of praise: Congregation singing

 Prayer: Response by choir, instrument, or congregation.

 Offering: Call and explanation of the use of offering funds

 Doxology: Congregation standing, concludes with prayer of thanks

 Music: Special music or a hymn leading into the sermon

 Sermon: Focus of the overall theme of the worship service

 Hymn: Commitment response

 Benediction: Brief words of hope, promise, and encouragement

 Postlude: Piano or organ music for departure, where available

36
Ibid. 121
37
Loc. Cit, Commentary Reference Series 11. 573
38
Seventh-Day Adventist Elder’s Handbook (The General Conference of Seventh-day Adventists
12501 Old Columbia Pike, 2016). 56-57

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Short Format:

 Welcome: Community life and welcome

 Introit: Congregation standing for silent prayer

 Hymn: Congregation remains standing

 Prayer: Includes invocation of God’s presence

 Offering: Call explains the use of offering funds

 Sermon: Focus of the overall theme of the worship service

 Benediction: Piano or organ music for departure, where available

The SDA Minister’s Handbook explains some of the elements of the Divine Service

described and explored by the SDA Minister’s Handbook above. It says on the first prayer,

“Pastoral prayer. Further into the service, usually following a congregational hymn or the

reading of scripture, a person prays the pastoral prayer... This prayer is usually the longest

of the worship service prayers. Frequently modeled in Scripture, the congregation generally

kneels for the prayer.39 The first prayer is the pastoral prayer and not necessarily the last

prayer.

On the thanksgiving prayer, after the giving and collection of offerings, the SDA Minister’s

Handbook says, “Thanksgiving. The prayer of thanksgiving may occur prior to the giving of

the offering or at its conclusion as the deacons bring forward the collected gifts of the

congregation. The prayer, usually of short duration, includes praise for the blessings

experienced by the congregation and the individual.”40 There must be a prayer of

thanksgiving either prior to the offertory collection or after the collection and not prayers of

thanksgiving; one prior and another one after. Additionally, on the sermon or story to the

children it says, “Ministering to children. The interest of children should be kept in mind

39
SDA Minister’s Handbook (General Conference of Seventh-day Adventists, 2009). 124-125
40
Ibid. 125

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throughout the worship service.”41 The SDA Elder’s Handbook do not specify the fitting slot

for Children’s sermon or story by not mentioning it at all and this is not an authentication

code to belittle the ministry to the Children.

The digital literature (electronic literature) consulted has something to give in the

interpretation of the elements of the SDA Divine Service. Angel Manual Rodriguez in the

SDA Biblical Research Institute (digital site) says, “… I can list some of the main elements

and their meaning… prayer is one of the most sublime acts of private and collective

worship… [giving] the expression of our gratitude reaches a particular climax during the

collection of tithes and offerings… [sermon] worship is centred in revelation of God through

scripture.”42

In analysis, the chronology of the Divine Service is well given in the two formats on which

how it may be held. In timeliness, the service is conducted from around 11:00 to 12:00 on

Saturdays. On basis level, it is still shrouded in obscurity on where is the Divine service with

the long history in the Christendom and SDA Church was theologically, based. Speculatively,

it appears as it has biblical basis if one interprets Nehemiah 8 and the preaching and worship

services recorded in the New Testament (Acts 16; 1 Corinthians 11; 14), he/she cannot

question the holiness of the Divine Service convocation.

4.2.5 The Sabbath Afternoon Service

The Bible in Nehemiah 9:3 and 8:3-9 exhibits that worship services can exist as two of

different nature on a single day (daylight). Nehemiah 9:3 depicts, the law reading service as

the one in Nehemiah 8:3 which ended at 12:00 which was followed by a confession and

worship service which took 3 hours. Speculatively, the law reading service ended at 12:00

41
Ibid. 127
42
Angel Manual Rodriguez, Order in Worship (07/03/2019).

25 | P a g e
and the confession and worship service took its 3 hours after that. Hence, the Sabbath

Afternoon Service is given a fertile base. Continually, Nehemiah 8:7-9 lists a different group

from the one stood with Ezra in the law reading service of Nehemiah 8:3-6, which is said to

have taught people. In a raw hermeneutics, this depicts a lesson service differs to the law-

reading service. Hence, the SDA Sabbath afternoon can be supported using sola-scriptula

method under the control of both eisegesis and exegesis.

The verses interpreted above and reproduced an idea on the SDA liturgical Sabbath

Afternoon Service are, Nehemiah 9:3 and Nehemiah 8:3-9. There are two scholarly

interpretations of these verses (Nehemiah 8:3-9; 9:3). All the interpretations acknowledges

that, in Nehemiah 9:3 there are two distinct services but on Nehemiah 8:3-9, they differ on

whether, there was a law reading service and a teaching service or the law reading service

was accompanied by the expounding or the teaching of the read law.

The Clear Word Paraphrase paraphrases Nehemiah 8:3, 7-9 as, “There in the square by the

gate he [Ezra] read the Law to them from morning until about noon… After Ezra had

finished, the Levites led by Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah,

Maaseiah, Kelita, Azariah, Jozabad, Hanan and Pelaiah went in among people and

explained the Law to them because intermarriage had led them to forget their Hebrew

language. They gathered the people in small groups, read from the Book of the Law again,

put it in the language of the people and explained it so clearly that they could not

misunderstand it… the Levites who had taught people…”43 The paraphrase maintains the

existence of two distinct services. As a consequence, the Sabbath Afternoon Service is given

a base.

43
The Clear Word Paraphrase

26 | P a g e
The second round of scholars, see a single service despite the transitions occurs in the verses

(Nehemiah 8:3-9). The SDA Bible Commentary Volume 3 says, “According to verse 5-8

only the Levites appear to have read from the book of the law, and to have explained what

they read. Ezra, it seems, did nothing more that open book (verse 5) and preside at the

assembly. It there appears that verse 4-8 are a more detailed explanation of what is related

in verse 2-3. Ezra may have been the first reader, while the Levites later joined him in

reading the law and expounding it. The only doubtful point is whether the 13 Levites

interpreted the law in succession or simultaneously to different groups of people. The latter

view is probably correct.”44 The interpretation would dismiss the fact that, the Sabbath

Afternoon can be given a Biblical basis.

The SDA Encyclopedia Volume 11 says, “Youth with the guidance and support of adult

sponsors conduct the events on Sabbath afternoons on the needs and the interests of the

young people.”45 The passage supports the holding of meetings on the Sabbath Afternoon.

The SDA Bible Commentary Volume 5 says that, during the inter-testamental period and the

time of Jesus, the Jews had a service which had five stages.46 Firstly, there was the recitation

in unison of the shema [a confession of faith chiefly from such passages as Deut. 6:4–9;

11:13–21; Num. 15:37–41]. Secondly, shema recitation was followed by the parashah

[reading of the appointed section of the Law (Acts 13:15)]. Thirdly, there was the haphtarah

[reading from the Prophets (Luke 4:16-22). Fourthly, was the derashah [“investigation,”

“study,” a sermon usually given by a member of the congregation (Acts 13:14–16; 14:1; 17:1,

2, 10, 11; 18:4; 19:8)]. The derashah was followed by a priestly benediction or just a prayer.

44
Loc. Cit, Commentary Reference Series 3. 426
45
Loc. Cit, Commentary Reference Series 11. 574
46
F. D. Nichol, SDA Bible Commentary: Commentary Reference Series 5 (Review and Herald Publishing
Association, Washington, D.C, 1978). 56-58

27 | P a g e
The Sabbath Afternoon service in SDA liturgy resembles the derashah because it is mainly a

Church service of investigation or study.

The SDA Bible Commentary Volume 6 says that, Christian worship in the early centuries as

stated by Pliny in his letter to Emperor Trajan, Didache and Justin Martyr’s First Apology

reveals similarities with the Jewish liturgy, hence it is safe to conclude that the Christian

order was patterned after the Jewish liturgy.47 The Commentary reports [after synthesis and

analysis of sources] that, the Christian worship had the following elements: music, recitation

of scripture, scripture reading, commenting of the read scripture and the prayer. The present-

day Sabbath Afternoon service in Zimbabwe largely follows the order outlined above.

Stefan C. Reif says, “Psalms 120-134: Sabbath afternoon service (fall and winter).”48

According to the research findings of Reif, in the Jewish liturgy during the inter-testamental

period and early Christian centuries there was a Sabbath afternoon service in which Psalms

120-124 were recited. The Sabbath afternoon service is not purely of SDA Church origin.

Ellen G. White says, “The Sabbath School and the meeting for worship only occupy a part of

the Sabbath. The portion remaining to the family may be made the most sacred and precious

season of all the Sabbath hours. Much of this time parents should spend with their children…

in pleasant weather let parents walk with their children in the fields and groves. Amid

beautiful things of nature tell them the reason for the institution of Sabbath. Describe to them

God’s great work of creation.”49 According to Ellen G. White, the time some Zimbabwean

Churches spend in the Sabbath Afternoon Service is a family time and time for nurture walk

or lessons. In the SDA Church worldwide, the service is not a mandatory one by it is

47
F. D. Nichol, SDA Bible Commentary: Commentary Reference Series 6 (Review and Herald Publishing
Association, Washington, D.C, 1978). 46-47
48
Loc. Cit, Jewish Study Bible: Featuring the Jewish Publication Society. 1948
49
Loc. Cit, Counsels for the Church. 264

28 | P a g e
incorporated into the Church by choice and if the need be. Nevertheless, in the Zimbabwean

SDA Churches it proves to be very essential.

The chronology of the Sabbath Afternoon service can be decided by the Church or copied

from the neighbouring Churches. In many Zimbabwean Churches it follows the Christian

worship order of the early centuries. Timely, it is a Sabbath afternoon service. In basis, it can

assumptively based in the Bible, Christian tradition and the Church needs.

4.2.6 The Sabbath Farewell Vesper Service

On the Sabbath Farewell Vesper Service, the SDA Encyclopedia Volume 11 says, “Vesper

service. Services at the end of the Sabbath preceding sundown on Saturday may vary in form

but usually include music, scripture reading, prayer and sermonette or devotional talk.”50

Ellen G. White says, “As the sun goes down [at the close of Sabbath], let the voice of prayer

and the hymn of praise mark the close of the sacred hours and invite God’s presence through

the cares of the week of labour.”51

The vesper services exhibit a long history because they appear in the writings of Clement I of

Rome, Ignatius, Clement of Alexandria, Tertullian, Origen, the Canons of Hippolytus and

Cyprian. Stefan C. Reif says “Psalm 144: evening service at the conclusion of Sabbath.”52

The English word “vesper” originally means evening (vespera in Latin and hespera in Greek).

In chronology, the Sabbath farewell vesper service may contain music, scripture reading,

prayer, a sermonette or talk and a prayer. In timeliness, the service is a Saturday sundown

worship service which encroaches into the evening. The service’s historical basis is traced

from the inter-testamental period though the Christian ages to the present day Adventism.

50
Loc. Cit, Commentary Reference Series 11. 574
51
Op. Cit, Counsels for the Church. 264
52
Op. Cit, Jewish Study Bible: Featuring the Jewish Publication Society. 1948

29 | P a g e
Hence, it can be incorporated into the Advent-worship. The theological basis of the service is

the sacredness of the Sabbath and an avoidance of the sin of dishonouring the Sabbath.

4.3 Research Question Three:

To what extent does the written Christian literature establish the chronology, timeliness and

the basis of the SDA liturgy?

The complete web of the Christian literature created by synthesis, analysis and interpretation

in an attempt to answer the research question two as modelled above, do much greater effort

in the inception of the chronology, timeliness and basis of the SDA liturgy. The Christian

literature woven together in synthesis, analysis and interpretation, establishes the chronology

and the timeliness of the Mid-Week Service, the Friday Vesper Service, the Sabbath School,

the Divine Service, the Sabbath Afternoon Service and the Saturday Vesper Service to a

greater scopic extent.

In a very condensed lesser extent, the Christian literature synthesized, analysed and

interpreted, locates the basis of the Mid-Week Service, the Friday Vesper Service, the

Sabbath School, the Divine Service, the Sabbath Afternoon Service and the Saturday Vesper

Service. Eisegesis and interpretive speculation were the main ways lastly, used to come

establish a basis of these services.

30 | P a g e
 CHAPTER FIVE

SUMMARY, CONCLUSION AND RECOMMENDATIONS

5.0 Introduction

The chapter deals with summary of the resultant findings of the study, the conclusion based

on the findings of the study and the recommendations bracketing the conclusion for a further

study.

5.1 The Summary

The research study on the chronology, timeliness and basis of the Seventh-day Adventist

Church liturgy carried out to quench the liturgical problems among the Zimbabwean SDA

Churches stemming from the sole use of the Bible and the Church Manual, managed to come

up with a synthesized collection of the data from the diverse Christian literature describes,

explores and interprets the SDA liturgy thoroughly. The synthesized data was analysed

critically. The analysed data was interpreted for plausible conclusion of the data synthesis,

analysis and interpretation work of the research.

The main research findings can be summarized as follows:

5.1.1 The Christian literature if synthesized, analysed and interpreted, it describes,

explores and interprets the chronology of the SDA liturgy to a greater height.

5.1.2 The exact and same Christian literature also describes, explores and interprets the

timeliness of the SDA liturgical services thoroughly.

5.1.3 The Christian literature although it was synthesized, analysed and interpreted

qualitatively, it failed to thoroughly give plausible and satisfactorily basis of the

SDA liturgy.

31 | P a g e
 5.2 The Conclusion

A library based research on the chronology, timeliness and basis of the Seventh-day

Adventist Church liturgy, did much in unveiling the chronology and the timeliness of the

SDA liturgy which was under study, although the same was not satisfactorily achieved in the

basis part of the research topic.

5.3 The Recommendations

The researcher’s inquisitive mind recommends a concentrated study on the word basis. In

theological studies, for a liturgical service to have a basis, it must be a theological basis but

the researcher mind in preconceived ideology hold that, the basis of the SDA liturgy must

not just be theological but the basis must also be historical and traditional. Consequently, the

fact, the SDA liturgical services were penned down by the Christian literature, are historical

and traditional, will at last give the SDA liturgy a basis.

The researcher recommends the following:

5.3.1 A further research be carried out on what is the nature of the basis of the SDA

liturgy; is it just theological or it can also be traditional and historical?

5.3.2 A less or a more concentrated research to confirm, correct, clarify and compliments

the research findings in this research.

32 | P a g e
6.0 References

English- Greek Dictionary.

Free Dictionary

Irny, S.I. and Rose, A.A, “Designing a Strategic Information Systems Planning Methodology

for Malaysian Institutes of Higher Learning (isp- ipta), Issues in Information System, Volume

VI, No. 1 (2005).

Jewish Study Bible: Featuring the Jewish Publication Society (Oxford University Press,

2004).

Miller John H, The Nature and Definition of the Liturgy (Holy Cross College, Washington,

DC, 1957).

Nichol F. D, The SDA Bible Commentary: Commentary Reference Series 3 (Review and

Herald Publishing Association, 1978).

Nichol, F. D, SDA Bible Commentary: Commentary Reference Series 5 (Review and Herald

Publishing Association, Washington, D.C, 1978).

Nichol, F. D, SDA Bible Commentary: Commentary Reference Series 6 (Review and Herald

Publishing Association, Washington, D.C, 1978).

Oecd, Frascati Manual 2015, The Measurement of Scientific, Technological and Innovation

Activities (2015).

Oxford English Dictionary

Paul F. M. Zahl et al, Exploring the Worship Spectrum: Six Views (Grand Rapids, MI:

Zondervan, 2004).

33 | P a g e
Pless, John T, Six Theses of Liturgy and Evangelism (December 23 2005).

Reid, George W, Toward an Adventist Theology of Worship (Biblical Research Institute).

Rodriguez, Angel Manual, Order in Worship (07/03/2019).

SDA Church Manual, 19th Edition (Pacific Press® Publishing Association, 2016).

SDA Minister’s Handbook (General Conference of Seventh-day Adventists, 2009).

Seventh-day Adventist Elder’s Handbook (The General Conference of Seventh-day

Adventists 12501 Old Columbia Pike, 2016).

Shona McCombes, How to write a literature review (Downloaded & amp; Cited on 26

November, 2019).

The Clear Word Paraphrase

The King James Version Bible

The SDA Encyclopedia: Commentary Reference Series 10 (Review and Herald Publishing

Asscoiation, Hagerstown, 1966).

The SDA Encyclopedia: Commentary Reference Series 11 (Review and Herald Publishing

Asscoiation, Hagerstown, 1996).

Thesaurus English Dictionary

White, Ellen G, Counsels for the Church (1991).

White, Ellen G, Counsels on Sabbath School Work (1938).

Yin R, Case Study Research: Design Methods (California: Sage Publications, 2014).

34 | P a g e