There will be a public discussion about all issues germane to the crisis in the families, including family integrated churches and the like. The building is small but the event will be recorded. The hosting church has made the formal announcement:
"You are cordially invited to a panel discussion at Park HIll Presbyterian Church on April 2, 2012, at 7 p.m. entitled "The Family in Crisis: Three Pastoral Responses." In a discussion moderated by the Rev. Greg Thurston, the Revs. Kevin Swanson, Shawn Mathis, and Matthew Kingsbury will present their views on how the Church should respond to the difficulties faced by Christian families today, interact with one another, and take questions from the audience. Held in conjunction with the next stated meeting of the Presbytery of the Dakotas, this evening is intended primarily to further discussion within the presbytery. As this is a matter of great concern to all the Churches, however, we earnestly desire the interest and input of all the brethren."
As soon as the recordings are up, I'll pass the link on.
Showing posts with label Nurture. Show all posts
Showing posts with label Nurture. Show all posts
Wednesday, March 07, 2012
Tuesday, February 07, 2012
A sketch of the history of Christian age-segregation
The following is a sketch of the facts I have uncovered in my research over the last few years in response to claims from many homeschoolers and/or family-integrated proponents. It is a slightly modified reprint (spelling and format) from the original posting at puritanboard.com:
Hello Boliver,
If you are referring to Divided, please see the comments at the puritan forum here. And my review here.
It is important to know that the organization behind the movie actually has two problems with the modern "youth programs": separation from parents and age-segregation. Thus the history of Christian schooling as well as catechizing are both relevant in showing the gross inaccuracies of this movement.
[To fully understand the NCFIC and her leaders please read my article, What is a Family Integrated Church? (According to a current church member of Mr. Brown's church and one-time intern for Mr. Brown and currently employed with the NCFIC, Mr. Glick, my article was accurate).]
Here is a sample of the history of catechizing (and school class divisions).
Jewish Church: "In this period a synagogue presupposed a school, as with us a church implies a Sunday school. Hence the church and Sunday school, not the church and the district school, is a parallel to the Jewish system. The methods in these schools were not unlike those of the modern Sunday school. Questions were freely asked and answered, and opinions stated and discussed: any one entering them might ask or answer questions. Such a Jewish Bible school, no doubt, Jesus entered in the temple when twelve years old...in the apostolic period teachers were a recognized body of workers quite distinct from pastors, prophets, and evangelists (see 1 Cor. xii. 28, 29; Eph. iv. 11; Heb. v. 12, etc.). The best commentators hold that the peculiar work of teachers in the primitive church was to instruct the young and ignorant in religious truth, which is precisely the object of the Sunday school." (A Religious Encyclopedia, Schaff, 2262)
Ancient Church: “These catechetical classes and schools were intended to prepare neophytes, or new converts, for church-membership, and were also used to instruct the young and the ignorant in the knowledge of God and salvation. They were effective, aggressive missionary agencies in the early Christian churches, and have aptly been termed the 'Sunday schools of the first ages of Christianity.' The pupils were divided into two or three (some say four) classes, according to their proficiency. They memorized passages of Scripture, learned the doctrines of God, creation, providence, sacred history, the fall, the incarnation, resurrection, and future awards and punishments..." (Schaff, ibid)
Reformation & Post-Reformation:
The Geneva Academy had two divisions: schola privata and schola publica (the Academy proper). The schola privata (the lower school) was divided into seven grades, admitting children as young as age six. Most boys stayed in each grade a year, but could advance earlier. School began at six in the summer and seven in the winter and lasted until four in the afternoon. Children went home under escort from nine to eleven in the morning. Classes were on Saturday as well and included an afternoon recess. The children sung Psalms one hour a day as well. Catechism classes were held Sunday afternoons. (The History and Character of Calvinism, John T. McNeil (New York: Oxford University Press, 1967), 194ff. cp. Calvin and the Biblical Languages, John Currid (Christian Focus Publications) 2007).
Article 21 of the Dutch Church Order of Dordt (1618) orders that “consistories everywhere shall see to it that there are good school teachers not only to teach the children reading, writing, languages, and the liberal arts, but also to instruct them in godliness and in the Catechism.” (cf. the full Dordt instruction for catechetical teaching here).
"John Knox devised a system of Sunday schools, at the very beginning of the Reformation in Scotland, which system has been in operation in that country more or less extensively ever since. So that the Sunday schools which now exist in Scotland are derived, not from the system of Raikes in England, but are only a revival of the old system of the Reformer. These schools are frequently referred to in the records of that Church, and in the biographies of good men connected with it. In 1647, the General Assembly recommended to all universities to take account of their scholars on the Sabbath day of the sermons, and of their lessons in the catechism [students at "universities" could be as young as twelve]. John Brown, the godly carrier, had in his day a Sabbath school at Priesthill. It is stated, on the authority of Rev. John Brown, D. D., of Langton, Berwickshire, that Sunday schools were in existence in Glasgow, and other places, in 1707. They were in operation in Glasgow, and other places, in 1759, and also in many places in 1782." (The Congregational Quarterly, 1865, p.20)
The pastors and elders of the Bohemian Unity of Brethren church would assemble the older children of the church after the worship services to examine how well they retained the sermon; “hence our ancestors held separate addresses to the different classes, the beginners, the proficients, the perfect; also to the single, and again to the married by themselves: which practice it is evident was not without its advantage.” "At the conclusion of the noon and afternoon service, the elder youths and girls remain, and are examined by the preacher (one of the elders assisting him with the former, and one of the matrons with the latter) to ascertain what attention they have paid that day in hearing the word of God, and how much each has retained. Moreover, during the Lent season, on Wednesday and Friday evening, meetings are held, termed salva (from the hymn..."Save us, Jesus, heavenly King,") in which the mystery of redemption is diligently inculcated, especially upon the young." (Church Constitution of the Bohemian, 136ff.)
Early America:
The church in Norwich, Connecticut, in the Spring of 1675 covenanted together to instruct their children in the fear and admonition of the Lord: “We do therefore this Day Solemnly Covenant to Endeavour uprightly by dependence upon the Grace of God in Christ Jesus our only Saviour. First, That our Children shall be brought up in the Admonition of the Lord, as in our Families, so in publick; that all the Males who are eight or nine years of age, shall be presented before the Lord in his congregation every Lord’s Day to be Catechised, until they be about thirteen years in age. Second. Those about thirteen years of age, both male and female, shall frequent the meetings appointed in private for their instruction, while they continue under family government, or until they are received to full communion in the church.” (110ff. The Ecclesiastical History of New England, p.665 )
"It is well known that every respectable family had a regular weekly exercise in the catechism [in early New England]; and also that once a week in some towns, or once a month in others, the minister gather the children and youth of his parish, at two o’clock, on Saturday afternoon to catechize them." (The Congregational Quarterly, 1865, 21)
As late as 1808 (before Sunday Schools reached critical mass), the General Association of the Congregationalists in Connecticut, “That they [parents] require them to attend public catechisings till they are fourteen years of age, and thenceforward, during their minority, to attend seasons, that may be appointed by their pastor, for the religious instruction of youth.” The Panoplist, 1808, p.159
"My first acquaintance with Mr. Donnelly [early 1800s] was when I became a pupil in his school in my father's neighbourhood, in Chester District, S. C. I entered his school at an early age; and as he was my first teacher, (my parents excepted,) so he was also among the last. Under his tuition I studied the elementary branches, such as reading, spelling, etc., and recited to him the Larger Catechism. The Bible was not then excluded from the school, on the ground of its being a sectarian book…the afternoon of every alternate Saturday was spent in reciting Catechisms and portions of Scripture, which had been previously committed to memory- He was a rigid disciplinarian of the Old School…” Letter, 1862, Rev. McMillan to William Sprague, Annals of the American Pulpit, vol. 9, p. 26
If you have any more questions please ask.
If interested in more of how Christians educated over the centuries, please see my blog, ChristianNurture.blogspot.com
Additional (2.7.12): I have combed some of the sessional minutes of Scottish churches in the 1600s: they had age-segregated Sunday school between services. I'll gather that info soon Lord willing.
Hello Boliver,
If you are referring to Divided, please see the comments at the puritan forum here. And my review here.
It is important to know that the organization behind the movie actually has two problems with the modern "youth programs": separation from parents and age-segregation. Thus the history of Christian schooling as well as catechizing are both relevant in showing the gross inaccuracies of this movement.
[To fully understand the NCFIC and her leaders please read my article, What is a Family Integrated Church? (According to a current church member of Mr. Brown's church and one-time intern for Mr. Brown and currently employed with the NCFIC, Mr. Glick, my article was accurate).]
Here is a sample of the history of catechizing (and school class divisions).
Jewish Church: "In this period a synagogue presupposed a school, as with us a church implies a Sunday school. Hence the church and Sunday school, not the church and the district school, is a parallel to the Jewish system. The methods in these schools were not unlike those of the modern Sunday school. Questions were freely asked and answered, and opinions stated and discussed: any one entering them might ask or answer questions. Such a Jewish Bible school, no doubt, Jesus entered in the temple when twelve years old...in the apostolic period teachers were a recognized body of workers quite distinct from pastors, prophets, and evangelists (see 1 Cor. xii. 28, 29; Eph. iv. 11; Heb. v. 12, etc.). The best commentators hold that the peculiar work of teachers in the primitive church was to instruct the young and ignorant in religious truth, which is precisely the object of the Sunday school." (A Religious Encyclopedia, Schaff, 2262)
Ancient Church: “These catechetical classes and schools were intended to prepare neophytes, or new converts, for church-membership, and were also used to instruct the young and the ignorant in the knowledge of God and salvation. They were effective, aggressive missionary agencies in the early Christian churches, and have aptly been termed the 'Sunday schools of the first ages of Christianity.' The pupils were divided into two or three (some say four) classes, according to their proficiency. They memorized passages of Scripture, learned the doctrines of God, creation, providence, sacred history, the fall, the incarnation, resurrection, and future awards and punishments..." (Schaff, ibid)
Reformation & Post-Reformation:
The Geneva Academy had two divisions: schola privata and schola publica (the Academy proper). The schola privata (the lower school) was divided into seven grades, admitting children as young as age six. Most boys stayed in each grade a year, but could advance earlier. School began at six in the summer and seven in the winter and lasted until four in the afternoon. Children went home under escort from nine to eleven in the morning. Classes were on Saturday as well and included an afternoon recess. The children sung Psalms one hour a day as well. Catechism classes were held Sunday afternoons. (The History and Character of Calvinism, John T. McNeil (New York: Oxford University Press, 1967), 194ff. cp. Calvin and the Biblical Languages, John Currid (Christian Focus Publications) 2007).
Article 21 of the Dutch Church Order of Dordt (1618) orders that “consistories everywhere shall see to it that there are good school teachers not only to teach the children reading, writing, languages, and the liberal arts, but also to instruct them in godliness and in the Catechism.” (cf. the full Dordt instruction for catechetical teaching here).
"John Knox devised a system of Sunday schools, at the very beginning of the Reformation in Scotland, which system has been in operation in that country more or less extensively ever since. So that the Sunday schools which now exist in Scotland are derived, not from the system of Raikes in England, but are only a revival of the old system of the Reformer. These schools are frequently referred to in the records of that Church, and in the biographies of good men connected with it. In 1647, the General Assembly recommended to all universities to take account of their scholars on the Sabbath day of the sermons, and of their lessons in the catechism [students at "universities" could be as young as twelve]. John Brown, the godly carrier, had in his day a Sabbath school at Priesthill. It is stated, on the authority of Rev. John Brown, D. D., of Langton, Berwickshire, that Sunday schools were in existence in Glasgow, and other places, in 1707. They were in operation in Glasgow, and other places, in 1759, and also in many places in 1782." (The Congregational Quarterly, 1865, p.20)
The pastors and elders of the Bohemian Unity of Brethren church would assemble the older children of the church after the worship services to examine how well they retained the sermon; “hence our ancestors held separate addresses to the different classes, the beginners, the proficients, the perfect; also to the single, and again to the married by themselves: which practice it is evident was not without its advantage.” "At the conclusion of the noon and afternoon service, the elder youths and girls remain, and are examined by the preacher (one of the elders assisting him with the former, and one of the matrons with the latter) to ascertain what attention they have paid that day in hearing the word of God, and how much each has retained. Moreover, during the Lent season, on Wednesday and Friday evening, meetings are held, termed salva (from the hymn..."Save us, Jesus, heavenly King,") in which the mystery of redemption is diligently inculcated, especially upon the young." (Church Constitution of the Bohemian, 136ff.)
Early America:
The church in Norwich, Connecticut, in the Spring of 1675 covenanted together to instruct their children in the fear and admonition of the Lord: “We do therefore this Day Solemnly Covenant to Endeavour uprightly by dependence upon the Grace of God in Christ Jesus our only Saviour. First, That our Children shall be brought up in the Admonition of the Lord, as in our Families, so in publick; that all the Males who are eight or nine years of age, shall be presented before the Lord in his congregation every Lord’s Day to be Catechised, until they be about thirteen years in age. Second. Those about thirteen years of age, both male and female, shall frequent the meetings appointed in private for their instruction, while they continue under family government, or until they are received to full communion in the church.” (110ff. The Ecclesiastical History of New England, p.665 )
"It is well known that every respectable family had a regular weekly exercise in the catechism [in early New England]; and also that once a week in some towns, or once a month in others, the minister gather the children and youth of his parish, at two o’clock, on Saturday afternoon to catechize them." (The Congregational Quarterly, 1865, 21)
As late as 1808 (before Sunday Schools reached critical mass), the General Association of the Congregationalists in Connecticut, “That they [parents] require them to attend public catechisings till they are fourteen years of age, and thenceforward, during their minority, to attend seasons, that may be appointed by their pastor, for the religious instruction of youth.” The Panoplist, 1808, p.159
"My first acquaintance with Mr. Donnelly [early 1800s] was when I became a pupil in his school in my father's neighbourhood, in Chester District, S. C. I entered his school at an early age; and as he was my first teacher, (my parents excepted,) so he was also among the last. Under his tuition I studied the elementary branches, such as reading, spelling, etc., and recited to him the Larger Catechism. The Bible was not then excluded from the school, on the ground of its being a sectarian book…the afternoon of every alternate Saturday was spent in reciting Catechisms and portions of Scripture, which had been previously committed to memory- He was a rigid disciplinarian of the Old School…” Letter, 1862, Rev. McMillan to William Sprague, Annals of the American Pulpit, vol. 9, p. 26
If you have any more questions please ask.
If interested in more of how Christians educated over the centuries, please see my blog, ChristianNurture.blogspot.com
Additional (2.7.12): I have combed some of the sessional minutes of Scottish churches in the 1600s: they had age-segregated Sunday school between services. I'll gather that info soon Lord willing.
Monday, August 15, 2011
Illogical defense of Divided the movie
Here is a summary of some typical arguments defending the new family integrated movie, Divided, and why they fall short of their intended goal.
Friday, June 17, 2011
This week's family-integrated church articles
This week was full of family-integrated church articles.
For those interested in intelligent interactions on this issue I offer the following. The first is an article I hope many proponents of FICs can agree upon.
1. Uniting Church and Family The proper relation requires the Gospel.
2. A Weed in the Church: A Review. I may expand on this in detail.
4. Christian homeschooling conference: who is Doug Phillips? There is a lively exchange in the comment section. Unfortunately, it is not as productive as the discussion with Mr. Glick here. Many ardent supporters of this movement tend to jump the gun and assume that if you critique them then you are against parents having the primary responsibility of instructing their children.
Tuesday, May 10, 2011
New Rejoinder to recent Family Integrated Church comments
The original article, What is a Family Integrated Church?, garnered over 80 comments.
Thus I thought it wise to write another article handling some of the issues brought up. It is published here.
Saturday, May 07, 2011
Family Integrated Church Dialogue
According to some proponents of family integrated churches, there has been little dialogue and much confusion. Well, in one corner of cyberspace, there is an intelligent interchange between a critic and a defender, here.
It is between the author of the article and a part-time worker and one-time intern at NCFIC and current member of a church plant under Mr. Brown's oversight (he also brought the article to Mr. Brown's attention).
Of note is the fact that the young defender carefully read the article and concluded: "So, in answer to your question, overall, the description was accurate and I greatly appreciate all the references. Some have slammed us and not even attempted to prove that it was so."
There are almost 80 comments overall, but another article, Lord willing, will be published summarizing the salient issues thus far.
May the Lord bring better clarity to those involved in this discussion.
It is between the author of the article and a part-time worker and one-time intern at NCFIC and current member of a church plant under Mr. Brown's oversight (he also brought the article to Mr. Brown's attention).
Of note is the fact that the young defender carefully read the article and concluded: "So, in answer to your question, overall, the description was accurate and I greatly appreciate all the references. Some have slammed us and not even attempted to prove that it was so."
There are almost 80 comments overall, but another article, Lord willing, will be published summarizing the salient issues thus far.
May the Lord bring better clarity to those involved in this discussion.
Tuesday, May 18, 2010
One Year of Christian Nurture
Before the birth of my child, I already planned on homeschooling. And shortly before her birth I researched high and low about christian nurture: from homeschooling to sunday schools and and the meaning of education, I wrote on many a topic.
Here is a highlight of that work--highlights on truths not well known today.
Here is a highlight of that work--highlights on truths not well known today.
Saturday, February 13, 2010
Selling Webster's Speller
Noah Webster's American Spelling Book (aka, Blue-back Speller) is currently being republished. As the product description from one site declares:
"His goal was to provide a uniquely American, Christ-centered approach to training children. Little did he know that this remarkable gem would become the staple for parents and educators for more than a century and would help to build the most literate nation in the history of the West. Many of the Founding Fathers used this book to home school their children, including Benjamin Franklin who taught his granddaughter..."
What are Christians to make of these assertions? Is this book even worth buying?
Let us peal back the claims in reverse order.
First of all, the claim that many of the Founding Fathers used this to homeschool their children is dubious. In my experience, many historical claims have been circulated that have no foundation in fact (e.g. Jefferson, Witherspoon and John Jay were homeschooled, more here). The book was published in 1783. A little late for mass circulation for some Founder's children. Yet it could be the case that many of the Founders used Webster's book for their children. Not having easy access to the facts, I can only hold this assertion in abeyance.
Second, the book appears to have been a staple for education and helped raise literacy. This claim is true as far as it goes. It must be remembered, however, that this does not mean that literacy was not already being propagated by other means. The blue-book was popular but did not singlehandedly create a literate society. In fact, in 1765 John Adams noted:
"A native of America who cannot read and write is as rare an appearance as a Jacobite or a Roman Catholic, that is, as rare as a comet or an earthquake." (here)
Third, the book was written for schools. Webster notes in the preface,
"THE design of this Grammatical institute is to furnish schools in this country with an easy, accurate and comprehensive system of rules and lessons for teaching the English language."
Of course, it can be used for homeschooling. The irony is simply that the publisher and catalog are part of an organization that pushes, promotes and proposes homeschooling as the Biblical approach (here).
Fourth, the claims of a "Christ-centered approach" is dubious at best. Using an online transcript of the 1800 text, I searched for common words a presumed "Christ-centered approach" text would use. Here are some results:
Searching for sin and its cognates yielded a total of seven times in one section (lessons of easy words and moral duty). The word is mentioned eight more times in a similar fashion, most notably:
"He that covereth his sins shall not pros-per; but he that confesseth and forsaketh them shall find mercy."
Next, I searched for cognates of 'Christ'. It is used about ten times and once for pronunciation. Another few times it refers to what Christ said. The bulk was in the Moral Catechism section, making no mention of the Gospel.
The word 'Gospel' does not exist. 'Repent' and its cognates occurs once. 'Faith' occurs once as an example of a monosyllabic word. 'Believe' is never used with respect to God or Christ. 'Cross' is found in a list of words and part of a proverb.
Thus far the evidence is a far cry from a "Christ-centered approach." In fact,there is evidence to the contrary: in the appendix is a Moral Catechism. A Catechism without reference to the Gospel of Jesus Christ. Although the Catechism does not mention the Gospel, it does mention the pure in heart:
Q. What reward is promised to the pure in heart?
A. Christ has declared "they shall see God." A pure heart is like God, and those who possess it shall dwell in his presence, and enjoy his favour forever.
Furthermore, in the section describing a "Good Boy" and a "Bad Boy" any reference to God, church and Christ are missing.
In contrast, Christ-centered instruction would point out that Christians (and "good boys") can only see God through the merits of Christ.
Lastly, the biography of Webster explains why this Speller--although useful--was not Christ-centered: he was not converted until 1808. He admits that before that time he preferred the more "rational" religion of doing good to one's neighbor over the more "emotional" doctrines of grace. But God's omnipotent love moved his heart to eschew moralism and accept a Christ-centered education in his life.
The conclusion of the matter is that this book is a mixed bag. It is heavy on the Law with no corresponding Gospel message. With today's weak Christian culture, this book can easily turn into simple moralism.
That does not mean that one cannot use it. It means that a father or mother must use it in an environment that has a clear presentation of the Gospel of Christ's righteousness. Hopefully, with these facts at hand parents will be better able to evaluate the selling and buying of Webster's Blue-back Speller.
"His goal was to provide a uniquely American, Christ-centered approach to training children. Little did he know that this remarkable gem would become the staple for parents and educators for more than a century and would help to build the most literate nation in the history of the West. Many of the Founding Fathers used this book to home school their children, including Benjamin Franklin who taught his granddaughter..."
What are Christians to make of these assertions? Is this book even worth buying?
Let us peal back the claims in reverse order.
First of all, the claim that many of the Founding Fathers used this to homeschool their children is dubious. In my experience, many historical claims have been circulated that have no foundation in fact (e.g. Jefferson, Witherspoon and John Jay were homeschooled, more here). The book was published in 1783. A little late for mass circulation for some Founder's children. Yet it could be the case that many of the Founders used Webster's book for their children. Not having easy access to the facts, I can only hold this assertion in abeyance.
Second, the book appears to have been a staple for education and helped raise literacy. This claim is true as far as it goes. It must be remembered, however, that this does not mean that literacy was not already being propagated by other means. The blue-book was popular but did not singlehandedly create a literate society. In fact, in 1765 John Adams noted:
"A native of America who cannot read and write is as rare an appearance as a Jacobite or a Roman Catholic, that is, as rare as a comet or an earthquake." (here)
Third, the book was written for schools. Webster notes in the preface,
"THE design of this Grammatical institute is to furnish schools in this country with an easy, accurate and comprehensive system of rules and lessons for teaching the English language."
Of course, it can be used for homeschooling. The irony is simply that the publisher and catalog are part of an organization that pushes, promotes and proposes homeschooling as the Biblical approach (here).
Fourth, the claims of a "Christ-centered approach" is dubious at best. Using an online transcript of the 1800 text, I searched for common words a presumed "Christ-centered approach" text would use. Here are some results:
Searching for sin and its cognates yielded a total of seven times in one section (lessons of easy words and moral duty). The word is mentioned eight more times in a similar fashion, most notably:
"He that covereth his sins shall not pros-per; but he that confesseth and forsaketh them shall find mercy."
Next, I searched for cognates of 'Christ'. It is used about ten times and once for pronunciation. Another few times it refers to what Christ said. The bulk was in the Moral Catechism section, making no mention of the Gospel.
The word 'Gospel' does not exist. 'Repent' and its cognates occurs once. 'Faith' occurs once as an example of a monosyllabic word. 'Believe' is never used with respect to God or Christ. 'Cross' is found in a list of words and part of a proverb.
Thus far the evidence is a far cry from a "Christ-centered approach." In fact,there is evidence to the contrary: in the appendix is a Moral Catechism. A Catechism without reference to the Gospel of Jesus Christ. Although the Catechism does not mention the Gospel, it does mention the pure in heart:
Q. What reward is promised to the pure in heart?
A. Christ has declared "they shall see God." A pure heart is like God, and those who possess it shall dwell in his presence, and enjoy his favour forever.
Furthermore, in the section describing a "Good Boy" and a "Bad Boy" any reference to God, church and Christ are missing.
In contrast, Christ-centered instruction would point out that Christians (and "good boys") can only see God through the merits of Christ.
Lastly, the biography of Webster explains why this Speller--although useful--was not Christ-centered: he was not converted until 1808. He admits that before that time he preferred the more "rational" religion of doing good to one's neighbor over the more "emotional" doctrines of grace. But God's omnipotent love moved his heart to eschew moralism and accept a Christ-centered education in his life.
The conclusion of the matter is that this book is a mixed bag. It is heavy on the Law with no corresponding Gospel message. With today's weak Christian culture, this book can easily turn into simple moralism.
That does not mean that one cannot use it. It means that a father or mother must use it in an environment that has a clear presentation of the Gospel of Christ's righteousness. Hopefully, with these facts at hand parents will be better able to evaluate the selling and buying of Webster's Blue-back Speller.
Sunday, January 10, 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): "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?]
Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. The Foolishness of God
VI. 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): "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?]
Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. The Foolishness of God
VI. The Initiatory Rite
Monday, December 28, 2009
IV. Means of Grace: The 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 chef (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]
Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. The Foolishness of God
VI. 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 chef (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]
Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. The Foolishness of God
VI. The Initiatory Rite
Tuesday, December 01, 2009
III. Means of Grace: Benefits of the Word
III. Understanding the 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
Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. The Foolishness of God
VI. The Initiatory Rite
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
Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. The Foolishness of God
VI. The Initiatory Rite
Saturday, November 14, 2009
II. Means of Grace: Passion for the Word
II. Understanding the Means of Grace: Passion for the Word
We live in a society saturated with images: from still photos and billboards to magazines and television, to movies and Internet, Christians are bombarded with demands upon their time, energy and attention. Quiet (or even passionate) discourse and reflective thinking is not the excitement of the day: if there are no raging, emotional debates, then C-SPAN 2 is ignored for the easier-to-digest shallow one-minute sound-bytes on CBS. The visual medium lends itself
readily to the exciting and exhilarating-as far as our eyes are concerned.
Adult Americans spend almost 4.5 hours a day watching television-this does not even count Internet or videos! Children watch even more television, not to mention video games. We are a
society inundated with the visual. It can be very alluring. These mediums (TV, movie, art, etc.) are not evil per se, but they can be entrapments (and every age has its weaknesses) to a generation reared on the visual medium of stunning images and one-hour "documentaries." It is not simply that society teaches us to follow temptation with our eyes; we ourselves know the allurement of images and the difficulty of reading words. It is hard to concentrate on a book. Images are more "real" to us than the abstract words on a page.
Indeed, these images are so real that people are more excited when they find themselves on TV than with the simple fact that they actually participated in the televised event. These images become an existential moment-a personal encounter that rises above (below?) rational discourse. It is so real and personal that words are lost. When watching a movie we tend to suspend reality to such an extent that we are moved to tears, rage or joy. That is the power of the image. So, we need reminders of the supremacy of the Word and to have a passion in our lives and in our families that rivals Mel's Passion.
The positive side of the second commandment is further illustrated by the history of redemption. God spoke creation into existence; God spoke judgment and salvation to Adam and Eve; God spoke and Noah believed; God spoke and Abraham followed; God spoke His will to Moses, as the great prophet of the Old Testament, and spoke it to all subsequent prophets. Miracles did occur; visual surprises did arise; but these symbols were never suspended in the air, they were explained by the Word.
But there is more. The spoken Word, however powerful, was still not enough: God inscripturated His spoken Word. The Old Testament was as a child under age (Gal. 4:1ff.), but we have been privileged to live even beyond that age when the Bible was still incomplete. As even children today first learn through pictures and concrete items and then grow into adulthood-words and abstract thoughts-so the Israelites of old were given many visual signs. But in the New Age these have been vastly reduced to two: baptism and the
Lord's Supper. Since God is merciful and knows our frailties, He has given us these visible signs and seals for our infirmities and weakness. Yet, these sacraments are useless without the preached Word Jn. 6:63). There must still be a passion for the Word.
The images of this world can be extremely alluring. I John 2:16 warns us against the lust of the flesh, the lust of the eyes and the pride of life. Thus, this is a serious issue that needs to be addressed in our day and age. We must recall our Biblical roots. From the temptation of the fruit in Eden that was attractive to the eyes to the temptation of Christ with a vision of the world's kingdoms, we know from the Bible the dangers of the eye-gate. On the flip side, there is a positive presentation of what should be done to combat this weakness in our flesh: the Word of God stresses the written or spoken,not the visual. Consider:
1) "In the beginning was the Word...."
2) The Bible gives little to no physically pictorial information about its heroes and villains, let alone about Christ.
3) The Second Commandment emphasizes the dangers of images.
4) From God's stern reproach in the Garden to the audible chiding by Christ on the
Damascus Road, God's revelation of salvation is predominately through words.
5) God chose the foolishness of preaching to raise the dead, Ezek.37:1ff.
6) The Bible itself is written-it is not a picture book for children.
Why is this important? Because when we realize and practice the centrality of the Bible in our lives, we will be daily transformed more and more into the image of Christ while dying unto sin. Thus, it should be our passion.
How is this so? Why is sanctification so tied to the Word? And in what ways does the Word challenge our lives? That's the next installment.
Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. The Foolishness of God
VI. The Initiatory Rite
We live in a society saturated with images: from still photos and billboards to magazines and television, to movies and Internet, Christians are bombarded with demands upon their time, energy and attention. Quiet (or even passionate) discourse and reflective thinking is not the excitement of the day: if there are no raging, emotional debates, then C-SPAN 2 is ignored for the easier-to-digest shallow one-minute sound-bytes on CBS. The visual medium lends itself
readily to the exciting and exhilarating-as far as our eyes are concerned.
Adult Americans spend almost 4.5 hours a day watching television-this does not even count Internet or videos! Children watch even more television, not to mention video games. We are a
society inundated with the visual. It can be very alluring. These mediums (TV, movie, art, etc.) are not evil per se, but they can be entrapments (and every age has its weaknesses) to a generation reared on the visual medium of stunning images and one-hour "documentaries." It is not simply that society teaches us to follow temptation with our eyes; we ourselves know the allurement of images and the difficulty of reading words. It is hard to concentrate on a book. Images are more "real" to us than the abstract words on a page.
Indeed, these images are so real that people are more excited when they find themselves on TV than with the simple fact that they actually participated in the televised event. These images become an existential moment-a personal encounter that rises above (below?) rational discourse. It is so real and personal that words are lost. When watching a movie we tend to suspend reality to such an extent that we are moved to tears, rage or joy. That is the power of the image. So, we need reminders of the supremacy of the Word and to have a passion in our lives and in our families that rivals Mel's Passion.
The positive side of the second commandment is further illustrated by the history of redemption. God spoke creation into existence; God spoke judgment and salvation to Adam and Eve; God spoke and Noah believed; God spoke and Abraham followed; God spoke His will to Moses, as the great prophet of the Old Testament, and spoke it to all subsequent prophets. Miracles did occur; visual surprises did arise; but these symbols were never suspended in the air, they were explained by the Word.
But there is more. The spoken Word, however powerful, was still not enough: God inscripturated His spoken Word. The Old Testament was as a child under age (Gal. 4:1ff.), but we have been privileged to live even beyond that age when the Bible was still incomplete. As even children today first learn through pictures and concrete items and then grow into adulthood-words and abstract thoughts-so the Israelites of old were given many visual signs. But in the New Age these have been vastly reduced to two: baptism and the
Lord's Supper. Since God is merciful and knows our frailties, He has given us these visible signs and seals for our infirmities and weakness. Yet, these sacraments are useless without the preached Word Jn. 6:63). There must still be a passion for the Word.
The images of this world can be extremely alluring. I John 2:16 warns us against the lust of the flesh, the lust of the eyes and the pride of life. Thus, this is a serious issue that needs to be addressed in our day and age. We must recall our Biblical roots. From the temptation of the fruit in Eden that was attractive to the eyes to the temptation of Christ with a vision of the world's kingdoms, we know from the Bible the dangers of the eye-gate. On the flip side, there is a positive presentation of what should be done to combat this weakness in our flesh: the Word of God stresses the written or spoken,not the visual. Consider:
1) "In the beginning was the Word...."
2) The Bible gives little to no physically pictorial information about its heroes and villains, let alone about Christ.
3) The Second Commandment emphasizes the dangers of images.
4) From God's stern reproach in the Garden to the audible chiding by Christ on the
Damascus Road, God's revelation of salvation is predominately through words.
5) God chose the foolishness of preaching to raise the dead, Ezek.37:1ff.
6) The Bible itself is written-it is not a picture book for children.
Why is this important? Because when we realize and practice the centrality of the Bible in our lives, we will be daily transformed more and more into the image of Christ while dying unto sin. Thus, it should be our passion.
How is this so? Why is sanctification so tied to the Word? And in what ways does the Word challenge our lives? That's the next installment.
Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. The Foolishness of God
VI. The Initiatory Rite
Sunday, November 01, 2009
I. Means of Grace: What Are They?
Today there is little understanding of the public means of grace, what they are and how they impact our lives. Regardless if our friends and family understand the importance of preaching, Baptism, and the Lord's Supper, do we? To that end, a short series will summarize that which is needful.
I. Understanding the Means of Grace: What Are They?
In today's Christian bookstores you can barely find one book on the subject of the means of grace. Indeed, many Christians are not even sure what that phrase entails. Furthermore, these means of grace are either ignored (think of the many Christians wandering from church to
church without a regular diet) or taken lightly (think of the lack of proper preparation). Hopefully, in this upcoming series the significance and proper place of the public means of grace will be explained in a useful fashion for all of us.
The Larger Catechism summarizes exactly what these means of grace-"outward means"-are:
Q154: What are the outward means whereby Christ communicates to us the benefits of his mediation?
A154: The outward and ordinary means whereby Christ communicates to his church the benefits of his mediation, are all his ordinances; especially the word, sacraments, and prayer; all which are made effectual to the elect for their salvation. [Matt. 28:19-20; Acts 2:42,
46-47]
Just as exercising and eating helps create a healthy body, so, too, spiritual exercise, using the means of grace (both private and public), helps us grow our spiritual body. Many Christians intuitively understand this fact. Thus, they strive for a five-step plan toward
better living, or seek after forty-days of a purposeful life. Yet, examining the Bible shows a more simple approach to spiritual growth: the Word, sacraments and prayer. The proof texts used above show that continuing in the truths of the Bible (Acts. 2:42 "apostles' doctrine"), partaking of the sacraments ("breaking bread", v. 42; baptism in Matt. 28), and exercising prayer endorses a healthy church: "And the Lord added to the church daily those who were being
saved." These "outward means" are used by the Spirit of God to grow the church. This is proper church growth. Again, many Christian friends of ours intuitively understand this fact and attend weekly worship.
In the Reformed faith we distinguish between public and private means of grace. Such a distinction is implied in the above Catechism answer when it differentiates between "all his ordinances" and "especially the word, sacraments and prayer."
As used in theological works and the Confessions, the means of grace are strictly limited as public and official elements of public worship. It is not simply any such action of a believer that is a means of grace in this stricter sense, but only the preaching of the Word, the
Sacraments and prayer. It can be argued that there is also a broader, private or unofficial means of grace in the lives of the Christians: Bible reading, study and memorization, daily prayers, fellowship, and private and familial worship. Although neither public nor official, the reason these could be called "means of grace" is found in the fact that they are tools used by the Spirit for spiritual growth-it is inconceivable that Reformed communities would downplay the significance of private and familial worship let alone Bible reading, Bible studies or private prayers. Thus, there must be some sense in which these are means of grace.
The importance of this distinction is discovered in the balance that it presents. If the public ordinances are emphasized to the neglect of the private ordinances, an unnatural Christian life develops. Amongst other problems, believers more readily become mechanical in their worship and less spontaneous in their private devotional lives. On the other hand, with a neglect of the public ordinances through a disproportionate emphasis on the private means (as especially demonstrated in contemporary Evangelical circles), the public ordinances are regulated to a position between tradition and irrelevance. In short, both sets of means are needful for a healthy Christian life. They must be properly integrated. (excerpt from Words of Life, Mathis)
Christ does not call us to be spiritual couch potatoes. Rather he calls us to an active life of faith and obedience through the power of the Spirit and the tools He fashions for our benefit. Most Christians grasp the private means of grace. So, it behooves us to take
seriously the public means of grace.
Next: the Word.
Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. The Foolishness of God
VI. The Initiatory Rite
I. Understanding the Means of Grace: What Are They?
In today's Christian bookstores you can barely find one book on the subject of the means of grace. Indeed, many Christians are not even sure what that phrase entails. Furthermore, these means of grace are either ignored (think of the many Christians wandering from church to
church without a regular diet) or taken lightly (think of the lack of proper preparation). Hopefully, in this upcoming series the significance and proper place of the public means of grace will be explained in a useful fashion for all of us.
The Larger Catechism summarizes exactly what these means of grace-"outward means"-are:
Q154: What are the outward means whereby Christ communicates to us the benefits of his mediation?
A154: The outward and ordinary means whereby Christ communicates to his church the benefits of his mediation, are all his ordinances; especially the word, sacraments, and prayer; all which are made effectual to the elect for their salvation. [Matt. 28:19-20; Acts 2:42,
46-47]
Just as exercising and eating helps create a healthy body, so, too, spiritual exercise, using the means of grace (both private and public), helps us grow our spiritual body. Many Christians intuitively understand this fact. Thus, they strive for a five-step plan toward
better living, or seek after forty-days of a purposeful life. Yet, examining the Bible shows a more simple approach to spiritual growth: the Word, sacraments and prayer. The proof texts used above show that continuing in the truths of the Bible (Acts. 2:42 "apostles' doctrine"), partaking of the sacraments ("breaking bread", v. 42; baptism in Matt. 28), and exercising prayer endorses a healthy church: "And the Lord added to the church daily those who were being
saved." These "outward means" are used by the Spirit of God to grow the church. This is proper church growth. Again, many Christian friends of ours intuitively understand this fact and attend weekly worship.
In the Reformed faith we distinguish between public and private means of grace. Such a distinction is implied in the above Catechism answer when it differentiates between "all his ordinances" and "especially the word, sacraments and prayer."
As used in theological works and the Confessions, the means of grace are strictly limited as public and official elements of public worship. It is not simply any such action of a believer that is a means of grace in this stricter sense, but only the preaching of the Word, the
Sacraments and prayer. It can be argued that there is also a broader, private or unofficial means of grace in the lives of the Christians: Bible reading, study and memorization, daily prayers, fellowship, and private and familial worship. Although neither public nor official, the reason these could be called "means of grace" is found in the fact that they are tools used by the Spirit for spiritual growth-it is inconceivable that Reformed communities would downplay the significance of private and familial worship let alone Bible reading, Bible studies or private prayers. Thus, there must be some sense in which these are means of grace.
The importance of this distinction is discovered in the balance that it presents. If the public ordinances are emphasized to the neglect of the private ordinances, an unnatural Christian life develops. Amongst other problems, believers more readily become mechanical in their worship and less spontaneous in their private devotional lives. On the other hand, with a neglect of the public ordinances through a disproportionate emphasis on the private means (as especially demonstrated in contemporary Evangelical circles), the public ordinances are regulated to a position between tradition and irrelevance. In short, both sets of means are needful for a healthy Christian life. They must be properly integrated. (excerpt from Words of Life, Mathis)
Christ does not call us to be spiritual couch potatoes. Rather he calls us to an active life of faith and obedience through the power of the Spirit and the tools He fashions for our benefit. Most Christians grasp the private means of grace. So, it behooves us to take
seriously the public means of grace.
Next: the Word.
Means of Grace Series:
I. What Are They?
II. Passion for the Word
III. Benefits of the Word
IV. Power of God
V. The Foolishness of God
VI. The Initiatory Rite
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