Bill Smith makes a weak (sorry) case for the church calendar:
There is small minority of Presbyterians who observe no Church Year as a matter of principle. They believe it would be sin so to do. Then there is the broader evangelicalism in the U.S. which has no scruples against the Church Year, but flies by the seat of its pants, guided by no more than preferences, feelings, and whims. These evangelicals in matters of the church year, as in so many matters, do what they please.
Then there is catholic Christianity which from ancient times spends the time from Advent to Trinity rehearsing, reliving, learning about, and celebrating who Jesus Christ is, what he has done for our salvation, and the fulness of the revelation of God that is found in him.
Most of Christianity in the world follows such such an annual and orderly calendar. Roman Catholicism. Orthodoxy. Anglicanism. Lutheranism. Methodism. Many of the continental Reformed. Not a few Presbyterians with British roots. Then there are the evangelicals of the sort Mr. Wax experienced in Romania who sort of follow such a calendar.
The most strict of the Presbyterians who roll out the canons and lay down a barrage of warning and condemnation at Christmas and Easter and most especially at the beginning of Lent can only conclude that the overwhelming majority of Christians are at best disobedient and unfaithful and at worst apostate and no Christians at all.
For my part I increasingly had the sense that Christianity must be more historically grounded and more connected with worldwide Christianity than I previously thought.
Forget the regulative principle. Say hello to Geerhardus Vos.
What does the Bible teach about time? Well, the six days of creation point to the importance of the week, a bedrock of the lunar calendar (that ladies know only too well).
Then you have the church calendar of the Israelites with all the holy days and sacrifices that took place year after year.
And then came Jesus by whom the apostles understood the difference between this age and the age to come. For that reason, when Peter writes about time to New Testament Christians, he doesn’t recommend a church calendar. He explains that we live in the end times:
But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed.
Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn! But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells. (2 Peter 3:8-13 ESV)
I for one cannot fathom how thinking of myself at different points in the life of Christ or in the time before the first advent helps me think about the last days. I also don’t see how a year-round system encourages Christians to think about this saeculum as the one between Christ’s advents. It’s also striking that Peter thinks eschatological (as opposed to annual) thinking nurtures holiness and godliness. (Can I get an “amen” from the obedience boys?)
So the objection to Bill isn’t that he’s no longer a good regulative principle Presbyterian. It’s that he’s substituted an inferior way of thinking about our place in history with the cosmic one taught by Peter and Paul.
The liturgical calendar is your mind on the solar year. The interadvental age is your mind on Christ.