For those who prefer audio interviews, here is the entire four-part series:
Part 1
Part 2
Part 3
Part 4
Otherwise, check out the written series of related articles here.
Showing posts with label Means of Grace. Show all posts
Showing posts with label Means of Grace. Show all posts
Monday, June 18, 2012
Wednesday, April 18, 2012
Denver pastors discuss solutions to family crisis
"At a symposium in Denver, a panel of three pastors discussed why Christian families are losing their children to the world and how this can be prevented. Local homeschooling advocate and internet talk show host, Rev. Swanson, was on the panel presenting his vision of family restoration. The event was hosted at Park Hill Presbyterian Church on Monday night, April 2."
Continued here.
Continued here.
Saturday, October 29, 2011
October 31: transformation of the West
Americans will celebrate Halloween in ignorance this Monday. They will blissfully party not knowing that their right to party is historically based upon Protestant theology.
Learn why in this series of articles celebrating Martin Luther's nailing of the 95 Theses:
Learn why in this series of articles celebrating Martin Luther's nailing of the 95 Theses:
Friday, July 22, 2011
Unity of Church and Family
Although I have critiqued the family-integrated movement, it is not enough to show its errors. An alternative must be presented. And here it is:
Uniting Church and Family
Uniting Church and Family
Friday, February 12, 2010
VIII. Means of Grace: The Maturation Rite
VIII. Understanding the Means of Grace: The Maturation Rite
Why do I label this the "maturation rite"? It is thus dubbed in order to highlight the Presbyterian understanding in opposition to the paedocommunion position. Paedocommunion so emphasizes the objective element of the sacraments that the subjective and reflective demands are watered down. Infants, toddlers, and young seven-year-olds are encouraged to partake of a meal that requires spiritual discernment as a cornerstone of participation. To "discern" the Lord's body is a spiritual activity that moves beyond simply balancing the church budget. In fact, death is specifically attached to this Meal for those who flippantly or in ignorance partake thereof.
But I get ahead of myself. Let me define the Lord's Supper or the Eucharist (the thanksgiving):
SCQ96: What is the Lord's supper?
A96: The Lord's supper is a sacrament, wherein, by giving and receiving bread and wine, according to Christ's appointment, his death is showed forth;[1] and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace.[2]
1. Luke 22:19-20 2. I Cor. 10:16
The long and short of this summary is that 1) Christ's death (not his resurrection) is especially set forth in visible and tangible elements. This is the sign-signification aspect of the Supper. Thus, in common with Memorialists (who believe the Meal is only a mere recollection of what Christ accomplished), Presbyterians affirm there is a memorial aspect to the Supper.
But there is more. 2) "worthy receivers" receive the body and blood of Christ. The work of the cross as accomplished through his body and death is received by faith alone (WCF 29.7), There may be real spiritual growth that may accompany or follow the taking of the Supper. This is the seal, the confirmation of our faith and increase of our faith in Christ. This is denied by the Memorialists (most Charismatics and Baptists).
On the other hand, the Romish doctrine of transubstantiation is denied because Presbyterians deny the bread and wine become the body and blood o f Christ. Nor do we so affix grace to the Supper that it attends every administration of it almost regardless of the spiritual state of the recipient (some Federal Visionists). There is a proper proportion of the Supper in its objective and subjective dimensions in classical Presbyterian dogma (see Words of Life, here).
This view of the Supper has been taught and is known by many of us--but how many know of the requirements for the Supper? It is not to be taken by just anyone. In fact, the preparatory aspect (both before, during and after the Meal) was taken so seriously during Calvin's time that the session or pastor interviewed the members before administering the sacrament. This seriousness is reflected almost one hundred years later in the Shorter Catechism:
Q97: What is required for the worthy receiving of the Lord's supper?
A97: It is required of them that would worthily partake of the Lord's supper, that they examine themselves of their knowledge to discern the Lord's body, of their faith to feed upon him, of
their repentance, love, and new obedience; lest, coming unworthily, they eat and drink judgment to themselves. (cp. Larger Catechism Q171 for more detail).
Before coming to the Lord's Supper examination is required: discernment of Christ's body (what He did for us), exercising faith and repentance (as daily activities), loving our neighbors (especially the church) and striving in obedience. This is quite a list.
However, the catechism is not stating that perfection is required (cp. LCQ 172), but it is differentiating between the ignorant (children) and the worthy recipients (LCQ 173).
2 Chronicles 30:18-20 brings the issue of proper preparation for the Supper into the foreground. Israel was sick because they had not cleansed themselves (or prepared themselves) for the Old Testament sacraments. After a prayer of forgiveness, the sickness was removed. In like manner, 1 Corinthians 11:30 notes that "For this reason many are weak and sick among you, and many sleep." This is a sober warning. And our Confession takes it seriously.
What this means in practice is a proper mediation, a self-reflection about the state of our souls. Perhaps on a Friday or Saturday night, one could find a quiet time and pray, examine the Bible passage and ask the Lord for more grace. Reflect upon life: are there relationships that need reconciliation? Are you clinging to Christ as your righteousness? Are you seeking repentance? Are you fighting sin, however incomplete your success? This is not an exhaustive nor minimal list. One cannot give a 1-2-3 step as a law to bind all consciences.
The Lord's Supper is a special time not unlike attending a suit-and- tie meal with one's family. Yes, every day you should eat with your family (not unlike weekly preaching), but on occasion a special time requiring special instruction and preparation is required to celebrate the family. Here, we are celebrating Christ and His death. It is a solemn occasion requiring holy awe; yet a humble boldness is also required lest we think too much about ourselves and withdraw from the Supper.
I will quote from J. W. Alexander (from Remember Him) as a proper balance to pre-Communion examination:
"But special counsel is necessary for those who tend to form adverse judgments of their own state. Realize that you are looking for the reality and not the perfection, or even eminence of piety. Life exists in the infant as well as the robust man. Remember that all graces are not always developed in the same degree. Do not be misled by the experience of others. There is infinite diversity in the operations of the Spirit. Do not yield to alarm because you do not have the feelings which others have, or any certain order of exercises; but let the sure Word of God alone be your scales, standard, and touchstone." (p.15)
Understanding the Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. Foolishness of God
VI. What is a Sacrament?
VII.The Initiatory Rite
Why do I label this the "maturation rite"? It is thus dubbed in order to highlight the Presbyterian understanding in opposition to the paedocommunion position. Paedocommunion so emphasizes the objective element of the sacraments that the subjective and reflective demands are watered down. Infants, toddlers, and young seven-year-olds are encouraged to partake of a meal that requires spiritual discernment as a cornerstone of participation. To "discern" the Lord's body is a spiritual activity that moves beyond simply balancing the church budget. In fact, death is specifically attached to this Meal for those who flippantly or in ignorance partake thereof.
But I get ahead of myself. Let me define the Lord's Supper or the Eucharist (the thanksgiving):
SCQ96: What is the Lord's supper?
A96: The Lord's supper is a sacrament, wherein, by giving and receiving bread and wine, according to Christ's appointment, his death is showed forth;[1] and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace.[2]
1. Luke 22:19-20 2. I Cor. 10:16
The long and short of this summary is that 1) Christ's death (not his resurrection) is especially set forth in visible and tangible elements. This is the sign-signification aspect of the Supper. Thus, in common with Memorialists (who believe the Meal is only a mere recollection of what Christ accomplished), Presbyterians affirm there is a memorial aspect to the Supper.
But there is more. 2) "worthy receivers" receive the body and blood of Christ. The work of the cross as accomplished through his body and death is received by faith alone (WCF 29.7), There may be real spiritual growth that may accompany or follow the taking of the Supper. This is the seal, the confirmation of our faith and increase of our faith in Christ. This is denied by the Memorialists (most Charismatics and Baptists).
On the other hand, the Romish doctrine of transubstantiation is denied because Presbyterians deny the bread and wine become the body and blood o f Christ. Nor do we so affix grace to the Supper that it attends every administration of it almost regardless of the spiritual state of the recipient (some Federal Visionists). There is a proper proportion of the Supper in its objective and subjective dimensions in classical Presbyterian dogma (see Words of Life, here).
This view of the Supper has been taught and is known by many of us--but how many know of the requirements for the Supper? It is not to be taken by just anyone. In fact, the preparatory aspect (both before, during and after the Meal) was taken so seriously during Calvin's time that the session or pastor interviewed the members before administering the sacrament. This seriousness is reflected almost one hundred years later in the Shorter Catechism:
Q97: What is required for the worthy receiving of the Lord's supper?
A97: It is required of them that would worthily partake of the Lord's supper, that they examine themselves of their knowledge to discern the Lord's body, of their faith to feed upon him, of
their repentance, love, and new obedience; lest, coming unworthily, they eat and drink judgment to themselves. (cp. Larger Catechism Q171 for more detail).
Before coming to the Lord's Supper examination is required: discernment of Christ's body (what He did for us), exercising faith and repentance (as daily activities), loving our neighbors (especially the church) and striving in obedience. This is quite a list.
However, the catechism is not stating that perfection is required (cp. LCQ 172), but it is differentiating between the ignorant (children) and the worthy recipients (LCQ 173).
2 Chronicles 30:18-20 brings the issue of proper preparation for the Supper into the foreground. Israel was sick because they had not cleansed themselves (or prepared themselves) for the Old Testament sacraments. After a prayer of forgiveness, the sickness was removed. In like manner, 1 Corinthians 11:30 notes that "For this reason many are weak and sick among you, and many sleep." This is a sober warning. And our Confession takes it seriously.
What this means in practice is a proper mediation, a self-reflection about the state of our souls. Perhaps on a Friday or Saturday night, one could find a quiet time and pray, examine the Bible passage and ask the Lord for more grace. Reflect upon life: are there relationships that need reconciliation? Are you clinging to Christ as your righteousness? Are you seeking repentance? Are you fighting sin, however incomplete your success? This is not an exhaustive nor minimal list. One cannot give a 1-2-3 step as a law to bind all consciences.
The Lord's Supper is a special time not unlike attending a suit-and- tie meal with one's family. Yes, every day you should eat with your family (not unlike weekly preaching), but on occasion a special time requiring special instruction and preparation is required to celebrate the family. Here, we are celebrating Christ and His death. It is a solemn occasion requiring holy awe; yet a humble boldness is also required lest we think too much about ourselves and withdraw from the Supper.
I will quote from J. W. Alexander (from Remember Him) as a proper balance to pre-Communion examination:
"But special counsel is necessary for those who tend to form adverse judgments of their own state. Realize that you are looking for the reality and not the perfection, or even eminence of piety. Life exists in the infant as well as the robust man. Remember that all graces are not always developed in the same degree. Do not be misled by the experience of others. There is infinite diversity in the operations of the Spirit. Do not yield to alarm because you do not have the feelings which others have, or any certain order of exercises; but let the sure Word of God alone be your scales, standard, and touchstone." (p.15)
Understanding the Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. Foolishness of God
VI. What is a Sacrament?
VII.The Initiatory Rite
Monday, February 1, 2010
VII. Means of Grace: The Initiatory Rite
VII. Understanding the Means of Grace: The Initiatory Rite
Having explained that a sacrament is a sign and seal of the Covenant of Grace--a sign outwardly displaying what the inward reality should be and a seal testifying of God's faithfulness and encouraging our faith--we proceed to Baptism.
As an initiatory rite, Baptism brings one into the Church visible. This is not seriously debated by any Protestant. As a sign of regeneration, it portrays the truth of the Spirit's work in the lives of His people. As a seal, it confirms our adoptions as children of God. These truths are less known. So, as the goal is more instructional than polemic, let us define our terms:
Q94: What is baptism?
A94: Baptism is a sacrament, wherein the washing with water in the name of the Father, and of the Son, and of the Holy Ghost,[1] doth signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace,[2] and our engagement to be the Lord's.[3]
1. Matt. 28:19; 2. Rom. 6:3; 3. Rom. 6:4
It is 1) a "washing with the water"-meaning that the mode presumably should follow the Biblical pattern. Historically, the Reformed (both Presbyterian, Anglican and Congregational) have understood that mode to follow the prophecies of the Older Testament, pouring or sprinkling (just as the Spirit was promised, Ez. 36, Acts 2). This "washing" 2) signifies, or symbolizes or points to our engrafting into Christ, partaking of His benefits and the demand to be the Lord's own in thought, word & deed. In parallel with the signifying (at least for the elect), there is 3) a sealing aspect to baptism (as just explained in part 6). It more confirms our consciences (increases our subjective awareness) of our part in Christ & all His benefits. As a seal it does not transmit grace, it confirms what is already ours. It highlights what is already ours. It strengthens what is already ours. That is why it is dubbed a "means of grace," for it increases saving faith (cp. WCF 14:1).
Naturally, just as baptism may be meaningless to some adult converts who publicly profess Christ (but inwardly are full of dead man's bones), so too, children may never be regenerate (cp. WCF 28.5). Yet in both instances, they were baptized. This is because baptism does not regenerate nor transmit saving faith to the recipient. That is the work of the Spirit. And the Spirit may work spiritual life before, during or after baptism because His ways are inscrutable (John 3:5, 8). Again, this is a Presbyterian dogma: "Although it be a great sin to contemn or neglect this ordinance, grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated, or saved, without it; or, that all that are baptized are undoubtedly regenerated" (WCF 28.5).
The fact that children are given the sign of Baptism in many Protestant churches (Anglican, Congregationalists & Presbyterians) is because of Abraham (Gen. 17:7) & Peter. Yes, I said Peter. Note Acts2:38-39:
Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call."
The promise-the Gospel-is "to you and to your children." Just as the Gospel call is given to all, yet only those who are born-again will respond (John 3), so the call is especially given to those children of Covenant households, yet only the elect will respond. The children have greater illumination; hence, they have greater responsibility. To whom much is given much is required. They must own their baptism through public confession.
And that moral truth is the basis of question 167 of the Larger Catechism:
"How is our Baptism to be improved by us?
Answer: The needful but much neglected duty of improving our Baptism, is to be performed by us all our life long, especially in the time of temptation, and when we are present at the administration of it to others..."
What this entails is the fact that our baptism is not a relic of our past. Although objective insofar as God is publicly declaring our entrance into the Church, it is also subjective insofar as it is part of our past and conscience. Our baptism (whether as an infant or an adult) is for our comfort ("in the time of temptation") & our encouragement as we are faced with "the administration of it to others..."
The answer continues in detail how both of these are accomplished (with a plethora of verses!): by considering what baptism signifies and seals; by humbling ourselves for not living faithfully; by "growing up to assurance of pardon of sin..."; by clinging to our spiritual baptism into Christ's death and resurrection (Rom. 6:3-5); by living in faith; by obeying the call to holiness; by walking in the brotherly love because of our unity in the Spirit (1 Cor. 12:13).
Although justification and regeneration should not be confused with baptism, baptism is for our own good. It should encourage us as part of our overall sanctification in righteousness. It should be part and parcel of our living in obedience (1 John 2:3ff.). The Spirit uses this tool to point to His work; confirm our faith; thus having begun in grace, we should continue in grace.
Understanding the Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. Foolishness of God
VI. What is a Sacrament?
VII.The Initiatory Rite
Having explained that a sacrament is a sign and seal of the Covenant of Grace--a sign outwardly displaying what the inward reality should be and a seal testifying of God's faithfulness and encouraging our faith--we proceed to Baptism.
As an initiatory rite, Baptism brings one into the Church visible. This is not seriously debated by any Protestant. As a sign of regeneration, it portrays the truth of the Spirit's work in the lives of His people. As a seal, it confirms our adoptions as children of God. These truths are less known. So, as the goal is more instructional than polemic, let us define our terms:
Q94: What is baptism?
A94: Baptism is a sacrament, wherein the washing with water in the name of the Father, and of the Son, and of the Holy Ghost,[1] doth signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace,[2] and our engagement to be the Lord's.[3]
1. Matt. 28:19; 2. Rom. 6:3; 3. Rom. 6:4
It is 1) a "washing with the water"-meaning that the mode presumably should follow the Biblical pattern. Historically, the Reformed (both Presbyterian, Anglican and Congregational) have understood that mode to follow the prophecies of the Older Testament, pouring or sprinkling (just as the Spirit was promised, Ez. 36, Acts 2). This "washing" 2) signifies, or symbolizes or points to our engrafting into Christ, partaking of His benefits and the demand to be the Lord's own in thought, word & deed. In parallel with the signifying (at least for the elect), there is 3) a sealing aspect to baptism (as just explained in part 6). It more confirms our consciences (increases our subjective awareness) of our part in Christ & all His benefits. As a seal it does not transmit grace, it confirms what is already ours. It highlights what is already ours. It strengthens what is already ours. That is why it is dubbed a "means of grace," for it increases saving faith (cp. WCF 14:1).
Naturally, just as baptism may be meaningless to some adult converts who publicly profess Christ (but inwardly are full of dead man's bones), so too, children may never be regenerate (cp. WCF 28.5). Yet in both instances, they were baptized. This is because baptism does not regenerate nor transmit saving faith to the recipient. That is the work of the Spirit. And the Spirit may work spiritual life before, during or after baptism because His ways are inscrutable (John 3:5, 8). Again, this is a Presbyterian dogma: "Although it be a great sin to contemn or neglect this ordinance, grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated, or saved, without it; or, that all that are baptized are undoubtedly regenerated" (WCF 28.5).
The fact that children are given the sign of Baptism in many Protestant churches (Anglican, Congregationalists & Presbyterians) is because of Abraham (Gen. 17:7) & Peter. Yes, I said Peter. Note Acts2:38-39:
Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call."
The promise-the Gospel-is "to you and to your children." Just as the Gospel call is given to all, yet only those who are born-again will respond (John 3), so the call is especially given to those children of Covenant households, yet only the elect will respond. The children have greater illumination; hence, they have greater responsibility. To whom much is given much is required. They must own their baptism through public confession.
And that moral truth is the basis of question 167 of the Larger Catechism:
"How is our Baptism to be improved by us?
Answer: The needful but much neglected duty of improving our Baptism, is to be performed by us all our life long, especially in the time of temptation, and when we are present at the administration of it to others..."
What this entails is the fact that our baptism is not a relic of our past. Although objective insofar as God is publicly declaring our entrance into the Church, it is also subjective insofar as it is part of our past and conscience. Our baptism (whether as an infant or an adult) is for our comfort ("in the time of temptation") & our encouragement as we are faced with "the administration of it to others..."
The answer continues in detail how both of these are accomplished (with a plethora of verses!): by considering what baptism signifies and seals; by humbling ourselves for not living faithfully; by "growing up to assurance of pardon of sin..."; by clinging to our spiritual baptism into Christ's death and resurrection (Rom. 6:3-5); by living in faith; by obeying the call to holiness; by walking in the brotherly love because of our unity in the Spirit (1 Cor. 12:13).
Although justification and regeneration should not be confused with baptism, baptism is for our own good. It should encourage us as part of our overall sanctification in righteousness. It should be part and parcel of our living in obedience (1 John 2:3ff.). The Spirit uses this tool to point to His work; confirm our faith; thus having begun in grace, we should continue in grace.
Understanding the Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. Foolishness of God
VI. What is a Sacrament?
VII.The Initiatory Rite
Monday, January 18, 2010
VI. Means of Grace: What Exactly Is a Sacrament?
VI. Understanding the Means of Grace: What Exactly Is a Sacrament?
The first thing I thought when I first heard the word 'sacrament' come out of the mouth of a Presbyterian was "Roman Catholic"! I suspect I am not the last. However, simply reading the writings of the Reformed readily dispel any such notions. In the first place, the Romish church understands the sacraments as mechanical means of obtaining grace; explicit faith is not a requisite. Pull the lever and out comes more infused grace.
In contrast, question 91 of the Shorter Catechism asks how the sacraments function: "The sacraments become effectual means of salvation, not from any virtue in them, or in him that doth administer them;[1] but only by the blessing of Christ, and the working of his Spirit in them that by faith receive them."
Thus, any mechanistic view of the sacraments are precluded before the Catechism even defines them! Romish sacerdotalism is ruled out.
But, then, what is a sacrament? The Shorter Catechism summarizes the Biblical doctrine of the sacraments thusly:
A92: A sacrament is an holy ordinance instituted by Christ, wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented,[1] sealed, and applied to believers.[2]
1. Gen. 17:10 2. Rom. 4:11
It is "sensible"-pertaining to the senses of sight, touch, feel and taste; it is a sign-representing outwardly those inward realities. And it is more than a sign. To stop here is to endorse "memorialism," a view that rejects the sealing aspect of the sacraments and emphasizes the human-response element. (Many Christians do not realize that God is present in worship with His Word. There is an objective dimension, not simply a human side only. )
However, if it is granted that the Older Testament was the church in infancy (Gal. 4:1ff.), with a body of spiritual truths to imitate (1 Cor. 10:1ff.), then Paul's contention that circumcision was a "seal of the righteousness of the faith" that Abraham had before he was circumcised (Rom. 4:11) demonstrates that the sacraments of the New Testament are for substance the same as the Old (I Cor. 10:1-4; Rom. 4:11; Col. 2:11-12; cp. WCF 27:5). They were signs and seals for the saints of Old as well as the New; the outward trappings have simply changed.
In short, they are instruments-means-used by God to seal our faith. They help us grow in the Spirit. Our Creator-Father made us with a body. So, simply from the creation account alone we should understand that material things are not wrong in and of themselves. And because of the weakness of our flesh, God uses simple and despised means to strengthen our faith. Men mock preaching, for is it not mere sound-waves bouncing upon the ear? So, too, some Christians despise the sacraments as so much materialistic activity. Perhaps the fear is that to understand the sacraments as means of grace, as seals of redemption, is to follow the path to Rome.
Fear not. The Bible and any informed Presbyterian knows that the sacraments have no power in themselves. Faith is needed. Saving faith "is ordinarily wrought by the ministry of the Word,[3] by which also, and by the administration of the sacraments, and prayer, it is increased and strengthened" (WCF 14:1). The sacraments are not converting ordinances. They save no one. The Spirit especially uses the Word for that. Rather, the sacraments increase our weak faith. God stoops to our level and kindly draws us through audio and visual means. He is encouraging us, saying that He understands our frailties, our doubts.
They are not merely memorials; they are more. They are not merely signs; they are more. As a seal firmly confirms upon our conscience (1 Pet. 3:21) the truth of the content of the letter, so the sacraments confirm the truth of the Word. It is sometimes described as a hug or a kiss that shows "I-really-mean-it"-a token of that Communion already enjoyed through the Word.
"A college graduate receives a diploma to which an official seal is affixed. The seal is of benefit to the recipient, not the giver. The seal does not make the recipient an education person, however; it merely declares officially that the authorities so regard him. The message of Ahasuerus [Est. 3:12] was authentic without the seal; it actually was the king's decree. The seal was added to convince the king's subjects that the message really was his. It is so with the sacraments. Sacraments do not cause grace. Neither is grace dependent upon the sacraments. The sacrament is of benefit only to that man who is the receiver of grace. It is of benefit because it makes known, or declares, the salvation which the believer receives distinct from the sacrament. It is a confirming testimony to the believer concerning what he has received." [The Westminster Confession of Faith for Study Classes, G. I. Williamson, p. 200ff.]
Understanding the Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. Foolishness of God
VI. What is a Sacrament?
VII.The Initiatory Rite
The first thing I thought when I first heard the word 'sacrament' come out of the mouth of a Presbyterian was "Roman Catholic"! I suspect I am not the last. However, simply reading the writings of the Reformed readily dispel any such notions. In the first place, the Romish church understands the sacraments as mechanical means of obtaining grace; explicit faith is not a requisite. Pull the lever and out comes more infused grace.
In contrast, question 91 of the Shorter Catechism asks how the sacraments function: "The sacraments become effectual means of salvation, not from any virtue in them, or in him that doth administer them;[1] but only by the blessing of Christ, and the working of his Spirit in them that by faith receive them."
Thus, any mechanistic view of the sacraments are precluded before the Catechism even defines them! Romish sacerdotalism is ruled out.
But, then, what is a sacrament? The Shorter Catechism summarizes the Biblical doctrine of the sacraments thusly:
A92: A sacrament is an holy ordinance instituted by Christ, wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented,[1] sealed, and applied to believers.[2]
1. Gen. 17:10 2. Rom. 4:11
It is "sensible"-pertaining to the senses of sight, touch, feel and taste; it is a sign-representing outwardly those inward realities. And it is more than a sign. To stop here is to endorse "memorialism," a view that rejects the sealing aspect of the sacraments and emphasizes the human-response element. (Many Christians do not realize that God is present in worship with His Word. There is an objective dimension, not simply a human side only. )
However, if it is granted that the Older Testament was the church in infancy (Gal. 4:1ff.), with a body of spiritual truths to imitate (1 Cor. 10:1ff.), then Paul's contention that circumcision was a "seal of the righteousness of the faith" that Abraham had before he was circumcised (Rom. 4:11) demonstrates that the sacraments of the New Testament are for substance the same as the Old (I Cor. 10:1-4; Rom. 4:11; Col. 2:11-12; cp. WCF 27:5). They were signs and seals for the saints of Old as well as the New; the outward trappings have simply changed.
In short, they are instruments-means-used by God to seal our faith. They help us grow in the Spirit. Our Creator-Father made us with a body. So, simply from the creation account alone we should understand that material things are not wrong in and of themselves. And because of the weakness of our flesh, God uses simple and despised means to strengthen our faith. Men mock preaching, for is it not mere sound-waves bouncing upon the ear? So, too, some Christians despise the sacraments as so much materialistic activity. Perhaps the fear is that to understand the sacraments as means of grace, as seals of redemption, is to follow the path to Rome.
Fear not. The Bible and any informed Presbyterian knows that the sacraments have no power in themselves. Faith is needed. Saving faith "is ordinarily wrought by the ministry of the Word,[3] by which also, and by the administration of the sacraments, and prayer, it is increased and strengthened" (WCF 14:1). The sacraments are not converting ordinances. They save no one. The Spirit especially uses the Word for that. Rather, the sacraments increase our weak faith. God stoops to our level and kindly draws us through audio and visual means. He is encouraging us, saying that He understands our frailties, our doubts.
They are not merely memorials; they are more. They are not merely signs; they are more. As a seal firmly confirms upon our conscience (1 Pet. 3:21) the truth of the content of the letter, so the sacraments confirm the truth of the Word. It is sometimes described as a hug or a kiss that shows "I-really-mean-it"-a token of that Communion already enjoyed through the Word.
"A college graduate receives a diploma to which an official seal is affixed. The seal is of benefit to the recipient, not the giver. The seal does not make the recipient an education person, however; it merely declares officially that the authorities so regard him. The message of Ahasuerus [Est. 3:12] was authentic without the seal; it actually was the king's decree. The seal was added to convince the king's subjects that the message really was his. It is so with the sacraments. Sacraments do not cause grace. Neither is grace dependent upon the sacraments. The sacrament is of benefit only to that man who is the receiver of grace. It is of benefit because it makes known, or declares, the salvation which the believer receives distinct from the sacrament. It is a confirming testimony to the believer concerning what he has received." [The Westminster Confession of Faith for Study Classes, G. I. Williamson, p. 200ff.]
Understanding the Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. Foolishness of God
VI. What is a Sacrament?
VII.The Initiatory Rite
Saturday, January 2, 2010
V. Means of Grace: The Foolishness of God
Preaching is highly prized among conservative Evangelicals--even if it may be questionable preaching. Ministers are know in Evangelicaldom by their preaching prowess, stupendous speaking and charismatic chats. In some ways this is a good thing, yet, I fear, in today's inbred entertainment mentality, many churches follow the man and not the message. They like a good speaker, not because of what he says as much as how he says it. His highly charged presentation, flashy outfits, well-timed sighs and bold presence entertain the masses. The flash, the glamor, the ambiance of the stage create an atmosphere readily molded to the visual generation than the audio-rational mentality of yesteryear.
In fact, do many conservatives even understand why preaching has been so highly valued in our past? Or do we just follow along out of blind traditionalism? In true Protestant fashion, we must ask: what says the Lord?
In 1 Corinthians chapter one, Paul begins this book with the famous diatribe against Christian tribalism (group pride) [an upcoming article-see my blog]: "Now I say this, that each of you says, " 'I am of Paul,' or 'I am of Apollos,' or 'I am of Cephas,' or 'I am of Christ.' " (v.12). Paul is quite amazed that the Corinthians so quickly fell away. In remedy to such man-centeredness, Paul reminds them of the supremacy of the Word, specifically preaching: "For Christ did not send me to baptize [or give the Lord's Supper], but to preach the gospel..." He tells them that they should not look to the man but to the message. True, if he is preaching the message it will be reflected in the man, but the root of the matter is preaching.
And such preaching is not based upon clever manipulation of words or rhetorical flourish (as the Greek speakers were wont to do), but upon the power of the doctrine presented. It is a message that is foolish to those drowning in their sins: "For the message of the cross is foolishness to those who are perishing...."
Yet to we who are saved and being saved, it is the power of God! Gospel doctrine is power; biblical ignorance is impotence. Paul continues his reprimand by connecting the message with the method:
"...it pleased God through the foolishness of the message preached to save those who believe." It is not only the Gospel that is the power of God, it is specifically that Gospel as preached that the Spirit is pleased to use.
Naturally, being inspired, Paul was consistent in his presentation. In that other famous book, Romans, Paul again aligns preaching with salvation in chapter ten:
"How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher?" (v.14)
Of note is the fact that writing existed during Paul's time. Thus, the Spirit through Paul could have easily said: "And how shall they read without a reader?" It is the hearing, and, thus, the preaching, that is emphasized in these verses. That is why Paul quotes Isaiah in blessing the feet of the minister who brings the Good News through his speech (v.15). Paul concludes his line of reasoning just as he did in 1 Corinthians: "So then faith comes by hearing, and hearing by the word of God." (v.17)
Again, latter in the Epistles, Paul ties the Spirit of truth with the message of truth:
"For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, *you welcomed it not as the word of men*, but as it is in truth, the word of God, which also effectively works in you who believe." (1 Thess. 2:13, emphasis added)
This is the foolishness of God that transforms lives, families and churches. This is the power of God! Paul is only echoing Ezekiel's vision of the dry bones: preach and if the Spirit pleases, he will raise up the dead bones and bring life! The Reformation began this way; the first and second Great Awakening began this way; and any future revival will begin this way. These passages are summarized in our catechism: "The Spirit of God makes the reading, but especially the preaching of the word, an effectual means [of salvation]..." (LCQ 155).
Preaching, in an age of sports, internet, television and other more entertaining mediums, is foolishness because it does not please the flesh, that old man. It takes work to sit still, more work to listen, and yet more work to listen intelligently and write notes! But if we take seriously these passages, we will be blessed, we will grow and we will persevere.
The means of grace, those tools used by the sovereign Spirit in His time and way, must begin with the Word. Nowhere else is Christ found. And Christ and His Words are our life. That is why four sections were used to expound the Scriptures as the foundation of the Christian faith and life. It all depends upon the Spirit, but for our part we must obey by reading the Word, inviting friends to hear the truth, and finding good, faithful preaching. Pray that we will.
[Next: What Are Sacraments?]
Understanding the Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. Foolishness of God
VI. What is a Sacrament?
VII.The Initiatory Rite
In fact, do many conservatives even understand why preaching has been so highly valued in our past? Or do we just follow along out of blind traditionalism? In true Protestant fashion, we must ask: what says the Lord?
In 1 Corinthians chapter one, Paul begins this book with the famous diatribe against Christian tribalism (group pride) [an upcoming article-see my blog]: "Now I say this, that each of you says, " 'I am of Paul,' or 'I am of Apollos,' or 'I am of Cephas,' or 'I am of Christ.' " (v.12). Paul is quite amazed that the Corinthians so quickly fell away. In remedy to such man-centeredness, Paul reminds them of the supremacy of the Word, specifically preaching: "For Christ did not send me to baptize [or give the Lord's Supper], but to preach the gospel..." He tells them that they should not look to the man but to the message. True, if he is preaching the message it will be reflected in the man, but the root of the matter is preaching.
And such preaching is not based upon clever manipulation of words or rhetorical flourish (as the Greek speakers were wont to do), but upon the power of the doctrine presented. It is a message that is foolish to those drowning in their sins: "For the message of the cross is foolishness to those who are perishing...."
Yet to we who are saved and being saved, it is the power of God! Gospel doctrine is power; biblical ignorance is impotence. Paul continues his reprimand by connecting the message with the method:
"...it pleased God through the foolishness of the message preached to save those who believe." It is not only the Gospel that is the power of God, it is specifically that Gospel as preached that the Spirit is pleased to use.
Naturally, being inspired, Paul was consistent in his presentation. In that other famous book, Romans, Paul again aligns preaching with salvation in chapter ten:
"How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher?" (v.14)
Of note is the fact that writing existed during Paul's time. Thus, the Spirit through Paul could have easily said: "And how shall they read without a reader?" It is the hearing, and, thus, the preaching, that is emphasized in these verses. That is why Paul quotes Isaiah in blessing the feet of the minister who brings the Good News through his speech (v.15). Paul concludes his line of reasoning just as he did in 1 Corinthians: "So then faith comes by hearing, and hearing by the word of God." (v.17)
Again, latter in the Epistles, Paul ties the Spirit of truth with the message of truth:
"For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, *you welcomed it not as the word of men*, but as it is in truth, the word of God, which also effectively works in you who believe." (1 Thess. 2:13, emphasis added)
This is the foolishness of God that transforms lives, families and churches. This is the power of God! Paul is only echoing Ezekiel's vision of the dry bones: preach and if the Spirit pleases, he will raise up the dead bones and bring life! The Reformation began this way; the first and second Great Awakening began this way; and any future revival will begin this way. These passages are summarized in our catechism: "The Spirit of God makes the reading, but especially the preaching of the word, an effectual means [of salvation]..." (LCQ 155).
Preaching, in an age of sports, internet, television and other more entertaining mediums, is foolishness because it does not please the flesh, that old man. It takes work to sit still, more work to listen, and yet more work to listen intelligently and write notes! But if we take seriously these passages, we will be blessed, we will grow and we will persevere.
The means of grace, those tools used by the sovereign Spirit in His time and way, must begin with the Word. Nowhere else is Christ found. And Christ and His Words are our life. That is why four sections were used to expound the Scriptures as the foundation of the Christian faith and life. It all depends upon the Spirit, but for our part we must obey by reading the Word, inviting friends to hear the truth, and finding good, faithful preaching. Pray that we will.
[Next: What Are Sacraments?]
Understanding the Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. Foolishness of God
VI. What is a Sacrament?
VII.The Initiatory Rite
Monday, December 7, 2009
IV. Means of Grace: Power of God
The previous installment demonstrated that the Bible was a beneficial instrument in the hand of the Spirit. Although God could use any means and transform man immediately, He choose to work conviction, conversion, growth, fellowship, sanctification--indeed, salvation as a whole--within the context of the Bible. The Spirit and the Word go together. Thus, to have more of the Spirit is to have more of the Bible.
However, having more of the Bible does not boil down to simply knowing more facts about it, but, like that prophet of old, Ezekiel, we need to consume it into our spiritual bodies (Ez. 3:3). It should move beyond mental assent or even factual acceptance to a heart-felt zeal and motivation. The Word of God is our honey, milk, bread and meat (Ps. 119:103, 1 Pet. 2:1-3, Is. 55:2, 3a, Heb. 5:12ff.). As a matter of fact, our dependence upon the Word of God is our dependence upon the Word of Christ, for the two are one. We cannot live without Christ and His Word. Physical eating is necessary for physical living; spiritual eating is necessary for spiritual living. Feeding upon Christ is so closely associated with the Word, that to eat the Word is to eat Christ. Jesus declares as much:
"Jesus said to them, "Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you...Therefore many of His disciples, when they heard this, said, "This is a hard saying; who can understand it?"...[Christ said] It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life. (John 6:52ff).
This means that any other method used by men or Christians to build up the Body of Christ, but bypasses this fundamental truth, is defective and contrary to Christ. Contrary to the Roman Catholic and Lutheran dogmas in which the physical eating of the elements in the Lord's Supper brings spiritual vitality, the Bible declares that the Spirit, through the Word received by faith alone, communicates the life of Christ. Christ declared that it is not the physical act that brings life but that His words bring life. Neither the Sacraments per se nor any other physical act brings spirit and life but only the Words of Christ.
Of course, all of the means, including the Word, depend ultimately upon the grace and power of the Holy Spirit. Yet to create and sustain that union with Christ, one must believe in Christ as portrayed in the promises of the Word. For whatsoever is not done in faith is sin (Rom. 14:23). So, when we pray, fast, fellowship or worship-whatsoever we do--we cling to Christ as found in the Word. He is not separated from the Word, but, as demonstrated previously, is so closely related to it, by the work of the Spirit, that the Word is called milk, honey, bread and even life.
These truths alone should spur us to greater depth of knowledge and breadth of practice. The Bible is the bedrock of our life, yielding a framework of action, a direction in life, and motivation unto holiness. This truth should be instilled in our children so that they might value the Word highly and to hide it in their hearts (Deut.4:9ff.). Why would we wish to have less of the Word? We are sure to eat three meals a day (besides snacks and dessert), or to exercise our bodies, but we don't think twice about how we can arrange our time to hear, read, memorize, study, proclaim and practice the life-giving Word.
Perhaps we don't fully comprehend its power in our lives. Perhaps we are ignorant of how necessary it is for our Christian walk. To receive the Sacraments we need to discern the Christ of the Bible; to pray in faith we need to recognize God's will in the Scriptures; to hide the Word in our hearts we need to know the Bible as we know our car manuals; to lead our families and children we need to accept our duties as expounded in the Word; to fellowship with one another we need the confidence that unity is based upon the Scriptures. Every facet of our life should be hemmed in and supported by, nay energized by, that food which is sweeter than honey, more fulfilling than milk and taster than a fillet-mignon.
Perhaps we don't feel up to the task of feeding upon the Word. One may not be quick on his feet; another may take days to digest what he heard; still others may feel slow and ignorant. These may be true, but God knows what our frailties and weaknesses are and He knows we can learn from His Word. He gives us helps to expound the Word in teachings and actions. Friends, family and church officers are part of that Family given to us. Yet it is especially the minister who is the head chief (under Christ) in God's kitchen: it is his duty to prepare nutritious and tasty meals from that lovely and fruitful garden of the Word. His office is most important in the Household of God because his duty and responsibilities are intimately tied to the Word of God.
If you want to grow, mature and fortify your soul, you need that weak and beggarly vessel of God. Ephesians 4:12ff. explicitly declares this truth. If you wish to grow from the Word, then you must take seriously those whose specialty is that Word. Thus, Catechism classes, Sunday School, and Bible Studies (and any other means to achieve more of Christ & His Word) have been the mainstay of many churches. We would do well to use these times--or make new times (lunch, breakfast, special meetings, etc.)--to aid our learning and living out of the Bible.
The Bible does not come down from heaven onto our laps and through the miracle of osmosis generate spiritual maturity and perseverance. Rather, the power of God is manifested through imperfect vessels, especially ministers. And of the many tasks of the minister in bringing the Word of Christ to His people (counseling, teaching, writing, living, etc.), preaching is one of the most potent and important tasks.
[Next: The Foolishness of God]
Understanding the Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. Foolishness of God
VI. What is a Sacrament?
VII.The Initiatory Rite
However, having more of the Bible does not boil down to simply knowing more facts about it, but, like that prophet of old, Ezekiel, we need to consume it into our spiritual bodies (Ez. 3:3). It should move beyond mental assent or even factual acceptance to a heart-felt zeal and motivation. The Word of God is our honey, milk, bread and meat (Ps. 119:103, 1 Pet. 2:1-3, Is. 55:2, 3a, Heb. 5:12ff.). As a matter of fact, our dependence upon the Word of God is our dependence upon the Word of Christ, for the two are one. We cannot live without Christ and His Word. Physical eating is necessary for physical living; spiritual eating is necessary for spiritual living. Feeding upon Christ is so closely associated with the Word, that to eat the Word is to eat Christ. Jesus declares as much:
"Jesus said to them, "Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you...Therefore many of His disciples, when they heard this, said, "This is a hard saying; who can understand it?"...[Christ said] It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life. (John 6:52ff).
This means that any other method used by men or Christians to build up the Body of Christ, but bypasses this fundamental truth, is defective and contrary to Christ. Contrary to the Roman Catholic and Lutheran dogmas in which the physical eating of the elements in the Lord's Supper brings spiritual vitality, the Bible declares that the Spirit, through the Word received by faith alone, communicates the life of Christ. Christ declared that it is not the physical act that brings life but that His words bring life. Neither the Sacraments per se nor any other physical act brings spirit and life but only the Words of Christ.
Of course, all of the means, including the Word, depend ultimately upon the grace and power of the Holy Spirit. Yet to create and sustain that union with Christ, one must believe in Christ as portrayed in the promises of the Word. For whatsoever is not done in faith is sin (Rom. 14:23). So, when we pray, fast, fellowship or worship-whatsoever we do--we cling to Christ as found in the Word. He is not separated from the Word, but, as demonstrated previously, is so closely related to it, by the work of the Spirit, that the Word is called milk, honey, bread and even life.
These truths alone should spur us to greater depth of knowledge and breadth of practice. The Bible is the bedrock of our life, yielding a framework of action, a direction in life, and motivation unto holiness. This truth should be instilled in our children so that they might value the Word highly and to hide it in their hearts (Deut.4:9ff.). Why would we wish to have less of the Word? We are sure to eat three meals a day (besides snacks and dessert), or to exercise our bodies, but we don't think twice about how we can arrange our time to hear, read, memorize, study, proclaim and practice the life-giving Word.
Perhaps we don't fully comprehend its power in our lives. Perhaps we are ignorant of how necessary it is for our Christian walk. To receive the Sacraments we need to discern the Christ of the Bible; to pray in faith we need to recognize God's will in the Scriptures; to hide the Word in our hearts we need to know the Bible as we know our car manuals; to lead our families and children we need to accept our duties as expounded in the Word; to fellowship with one another we need the confidence that unity is based upon the Scriptures. Every facet of our life should be hemmed in and supported by, nay energized by, that food which is sweeter than honey, more fulfilling than milk and taster than a fillet-mignon.
Perhaps we don't feel up to the task of feeding upon the Word. One may not be quick on his feet; another may take days to digest what he heard; still others may feel slow and ignorant. These may be true, but God knows what our frailties and weaknesses are and He knows we can learn from His Word. He gives us helps to expound the Word in teachings and actions. Friends, family and church officers are part of that Family given to us. Yet it is especially the minister who is the head chief (under Christ) in God's kitchen: it is his duty to prepare nutritious and tasty meals from that lovely and fruitful garden of the Word. His office is most important in the Household of God because his duty and responsibilities are intimately tied to the Word of God.
If you want to grow, mature and fortify your soul, you need that weak and beggarly vessel of God. Ephesians 4:12ff. explicitly declares this truth. If you wish to grow from the Word, then you must take seriously those whose specialty is that Word. Thus, Catechism classes, Sunday School, and Bible Studies (and any other means to achieve more of Christ & His Word) have been the mainstay of many churches. We would do well to use these times--or make new times (lunch, breakfast, special meetings, etc.)--to aid our learning and living out of the Bible.
The Bible does not come down from heaven onto our laps and through the miracle of osmosis generate spiritual maturity and perseverance. Rather, the power of God is manifested through imperfect vessels, especially ministers. And of the many tasks of the minister in bringing the Word of Christ to His people (counseling, teaching, writing, living, etc.), preaching is one of the most potent and important tasks.
[Next: The Foolishness of God]
Understanding the Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. Foolishness of God
VI. What is a Sacrament?
VII.The Initiatory Rite
Friday, November 20, 2009
III. Means of Grace: Benefits of the Word
The first and foremost theological relationship of the Word is with the Spirit. The Bible, either preached or read, is mightily used by the Holy Spirit to convert, sanctify and preserve the elect. As Ezekiel 37 demonstrates, the Spirit of Christ is pleased to use this humble tool of the Word to even resurrect spiritual Israel from the dead.
The Confession clearly echoes the Bible's own insistence that the Word of God is the sword of the Spirit (Eph. 6:17). It is an instrument so closely aligned with the work of the Spirit that Paul claims that those who call upon God need the Word preached (Rom. 10:14ff.), for "it pleased God through the foolishness of the message preached to save those who believe" (1 Cor. 1:21). Indeed, the power of preaching the Word is the power of the Spirit (1 Cor. 2:4). Turretin explains:
He [the Spirit] is not given to us in order to introduce new revelations, but to impress the written word on our hearts; so that here the word must never be separated from the Spirit (Is. 59:21). The former works objectively, the latter efficiently; the former strikes the ears from without, the latter opens the heart within. The Spirit is the teacher; Scripture is the doctrine which he teaches us.
Thus the Word has no intrinsic power but only that which the Spirit is pleased to bestow through it. Through the history of redemption, we find the Word of God commanding, explaining, transforming, admonishing and even chiding the people of God. It brings revival, reformation, renewal as well as discipline, rebuke and judgment. We see the transformation of Israel under Josiah's discovery of the Pentateuch (2 Kgs. 22:1ff). The New Testament Israel exemplifies this fact by its life-sustaining growth through the Word (Acts 4:4; 6:7; 8:4; 13:49; 19:20).
Of the various means of grace (Sacraments, prayer, family worship, etc.), only the Word of God inscripturated is the means of grace par excellence; it is the means of the Spirit upon which the other means depend. Any conscience event in the life of the believer--prayer, worship, fellowship, Bible study and all other means broadly considered--necessarily builds upon and requires the Word. From it flows the efficacy of the Spirit: whether the Sacraments, public or private worship, prayer or any other means of Christian growth, the Bible as read, and especially preached, is the foundational and continuous primary instrument of spiritual growth. This is manifested in the nature of the Word and its functions.
Firstly, the nature of the inscripturated Word is that it is the will of God to the Church. It is the mind of God in written form and as such is infallible, inerrant and God-breathed (1 Tim. 3:15ff.). It abides forever (Is. 40:8); it is living, active and sharper than any two-edged sword (Heb. 4:12); it is sanctifying truth (John 17:17); and it is spirit and life (John 6:63). These characteristics set it apart from the other means of grace: the power and energy of the Spirit is closely aligned with the Word. Indeed, faith operating in the environment of the other means, whether public or private, cannot exist without the object of Christ, and Christ is found nowhere else than in the truthful and inspired Word.
Secondly, the Word functions in a much broader manner than the other means of grace. Broadly it is profitable for every aspect of the Christian's life: "...that the man of God may be complete, thoroughly equipped for every good work" (2 Tim. 3:16). Narrowly, as it contains the Law of God it convicts, restrains and guides. It exposes sin, holds back wickedness in society and shows the will of God for believers. As it contains the Gospel of God it calls men to salvation, converts the sinner, and strengthens believers in the Spirit of Christ.
The Spirit is the prime mover and energizer in the life-birthing and spiritual growth of Christians, but He is pleased to ordinarily utilize the Word as the foundation of the believers who were "born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever..." (1 Pet. 1:23). The Word convicts sinners and calls them to repentance, and it places Christ and Him crucified vividly before the sinner as the object of faith and conversion (1 Cor. 1:18ff; Gal. 3:1). Within this context regeneration by the immediate hand of the Spirit marvelously transpires.
Moreover, the Word continues its function through initiation into the covenant by the Spirit who seals with the Word (Eph. 1:13). The Church, by Christ's power, is sanctified and cleansed by "washing of water by the word" (Eph. 5:26). Her fellowship and unity are based upon it (Acts. 2:46). The Bible as used by the Spirit of Christ guides believers into a closer walk with God (Prov. 3:1ff). Pointing out the depths of sin and the wiles of the devil, it lightens the path of godliness (Ps. 119:105, 130).
These truths alone should attract us to the Word and to find ways to learn more about Jesus as He is in the Scriptures. The Spirit is the energizing power of the Church, but He works in an environment of His choosing. And that is the Word heard, read, memorized, studied, proclaimed and practiced. Thus, why would we wish to spend less time in the Word?
Next: The Power of God
Understanding the Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. Foolishness of God
VI. What is a Sacrament?
VII.The Initiatory Rite
The Confession clearly echoes the Bible's own insistence that the Word of God is the sword of the Spirit (Eph. 6:17). It is an instrument so closely aligned with the work of the Spirit that Paul claims that those who call upon God need the Word preached (Rom. 10:14ff.), for "it pleased God through the foolishness of the message preached to save those who believe" (1 Cor. 1:21). Indeed, the power of preaching the Word is the power of the Spirit (1 Cor. 2:4). Turretin explains:
He [the Spirit] is not given to us in order to introduce new revelations, but to impress the written word on our hearts; so that here the word must never be separated from the Spirit (Is. 59:21). The former works objectively, the latter efficiently; the former strikes the ears from without, the latter opens the heart within. The Spirit is the teacher; Scripture is the doctrine which he teaches us.
Thus the Word has no intrinsic power but only that which the Spirit is pleased to bestow through it. Through the history of redemption, we find the Word of God commanding, explaining, transforming, admonishing and even chiding the people of God. It brings revival, reformation, renewal as well as discipline, rebuke and judgment. We see the transformation of Israel under Josiah's discovery of the Pentateuch (2 Kgs. 22:1ff). The New Testament Israel exemplifies this fact by its life-sustaining growth through the Word (Acts 4:4; 6:7; 8:4; 13:49; 19:20).
Of the various means of grace (Sacraments, prayer, family worship, etc.), only the Word of God inscripturated is the means of grace par excellence; it is the means of the Spirit upon which the other means depend. Any conscience event in the life of the believer--prayer, worship, fellowship, Bible study and all other means broadly considered--necessarily builds upon and requires the Word. From it flows the efficacy of the Spirit: whether the Sacraments, public or private worship, prayer or any other means of Christian growth, the Bible as read, and especially preached, is the foundational and continuous primary instrument of spiritual growth. This is manifested in the nature of the Word and its functions.
Firstly, the nature of the inscripturated Word is that it is the will of God to the Church. It is the mind of God in written form and as such is infallible, inerrant and God-breathed (1 Tim. 3:15ff.). It abides forever (Is. 40:8); it is living, active and sharper than any two-edged sword (Heb. 4:12); it is sanctifying truth (John 17:17); and it is spirit and life (John 6:63). These characteristics set it apart from the other means of grace: the power and energy of the Spirit is closely aligned with the Word. Indeed, faith operating in the environment of the other means, whether public or private, cannot exist without the object of Christ, and Christ is found nowhere else than in the truthful and inspired Word.
Secondly, the Word functions in a much broader manner than the other means of grace. Broadly it is profitable for every aspect of the Christian's life: "...that the man of God may be complete, thoroughly equipped for every good work" (2 Tim. 3:16). Narrowly, as it contains the Law of God it convicts, restrains and guides. It exposes sin, holds back wickedness in society and shows the will of God for believers. As it contains the Gospel of God it calls men to salvation, converts the sinner, and strengthens believers in the Spirit of Christ.
The Spirit is the prime mover and energizer in the life-birthing and spiritual growth of Christians, but He is pleased to ordinarily utilize the Word as the foundation of the believers who were "born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever..." (1 Pet. 1:23). The Word convicts sinners and calls them to repentance, and it places Christ and Him crucified vividly before the sinner as the object of faith and conversion (1 Cor. 1:18ff; Gal. 3:1). Within this context regeneration by the immediate hand of the Spirit marvelously transpires.
Moreover, the Word continues its function through initiation into the covenant by the Spirit who seals with the Word (Eph. 1:13). The Church, by Christ's power, is sanctified and cleansed by "washing of water by the word" (Eph. 5:26). Her fellowship and unity are based upon it (Acts. 2:46). The Bible as used by the Spirit of Christ guides believers into a closer walk with God (Prov. 3:1ff). Pointing out the depths of sin and the wiles of the devil, it lightens the path of godliness (Ps. 119:105, 130).
These truths alone should attract us to the Word and to find ways to learn more about Jesus as He is in the Scriptures. The Spirit is the energizing power of the Church, but He works in an environment of His choosing. And that is the Word heard, read, memorized, studied, proclaimed and practiced. Thus, why would we wish to spend less time in the Word?
Next: The Power of God
Understanding the Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. Foolishness of God
VI. What is a Sacrament?
VII.The Initiatory Rite
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