Furtick's Sad Confusion on "I AM"

Steve Furtick, the founder and pastor of Elevation Church in Matthews, North Carolina, which, according to the Hartford Institute for Religion Research, averages over 13,000 in weekly attendance, has received much unflattering attention of late. 

First, Todd Pruitt applied a spotlight to Mr. Furtick while using the word "cult" in the title of a blog post  featuring an image of a children's coloring book produced by his church extolling the vision given by God to the pastor, who therefore, it claimed, must be supported.  Numerous other bloggers, both before and after the Pruitt post, have noted similar themes emanating from the church. The day following Rev. Pruitt's post, Stuart Watson, a reporter for the NBC affiliate in Charlotte, produced this excellently sourced report suggesting that Furtick had made use of manipulative methods in order to get people to come forward in a service to commit to baptism. 

These things are bad.  With a sermon entitled "I Know I am" by Mr. Furtick posted on the church's website, it gets worse.

The sermon is part of a series he is preaching in his church based on his just released book, Crash the Chatterbox: Hearing God's Voice Above All Others.  Much of what he says is the sort of standard self-help fare common nowadays in evangelical pulpits, but the minister ultimately leaves orthodoxy in his rear view mirror on the way to his concluding thoughts. 

Even in the initial part about self-help, however, he says some unusual things.  Thus, he begins by reading from Psalm 139:14 -- "I praise you, for I am fearfully and wonderfully made. Wonderful are your works; my soul knows it very well."  The "phrase fearfully and wonderfully made" clearly in context refers to the power and wisdom of God in making us, but Mr. Furtick argues that the phrase should inform our self-image.  Saying that the first part of the phrase could be translated differently, he claims that we are expressing agreement with God if we tell ourselves and others that "I am awesome and wonderful."

Be that as it may, the sermon is mainly drawn from Exodus 3 and 4, where Moses encounters God in a bush that burns but is not consumed, and which Mr. Furtick finds to be primarily about Moses learning to deal with his insecurities.  In fact, the minister claims near the end of the sermon that preachers, including himself in the past, err when they imagine that Moses struggles to believe in God's power.  Rather, Moses fails to believe in himself.  It doesn't seem to occur to Mr. Furtick that Moses would have realized his very real deficits were not relevant if he had faith in the power of God to fulfill His calling.  Nonetheless, Mr. Furtick finds Moses' insecurity to be the ultimate matter of concern.

Mr. Furtick says that God finds a way to help Moses with his feelings of inadequacy, and his supposed solution takes one's breath away.  The minister has looked at Moses' excuses and declared him to be making several statements of personal insecurity: I am dysfunctional.  I am deficient.  I am doubtful.  I am.... fill in the blank.

At this point, Mr. Furtick has his listeners look back to chapter 3, where Moses asked God his name, and God responded with, "I AM."  After claiming that he has "meticulously" studied the meaning of this phrase, the pastor ultimately claims that God is telling Moses, "I am the God who is whatever you need." God's "I AM" counters our negative, internal "I am deficient."

Thus, God is promising by his revelation to Moses to fill our psychic neediness.

One hardly knows where to start. It is difficult to avoid calling it blasphemy.  It will take some time to explain the choice of this strong word.

One might begin by suggesting that this is an inexcusable error for someone trained for ministry (Mr. Furtick is an ordained minister who received an education from the Southern Baptist Theological Seminary).  For various reasons, this is a crucial passage in both Old Testament studies and in biblical and systematic theology.  Any first year seminarian or Bible college student should know better than what has just been said.

God's revelation of himself as "I AM" and "I AM WHO I AM" is linguistically related to his covenant name of Yahweh, by which he reveals himself as the sovereign, self-existing, covenant making God.  The name is so revered by some devout Jews that for centuries, and to this day, some refuse to pronounce the name orally.  While that may reflect a level of superstition, it does point to the reverence that has been shown for the divine name.  God will proceed to tell Moses (Ex. 6:3) that Abraham, Isaac, and Jacob had not known him by this name.  This seems odd -- the patriarchs had, in fact, used that name -- until one realizes that God is saying that he is about to reveal himself as the covenant making, delivering, redeeming God in a way that he has never done before by delivering Israel from Egypt by his mighty power.  Jesus also made use of this scene by telling a group of Pharisees that "before Abraham was, I am," (John 8:58), and showing himself to be the great covenant making, delivering, redeeming God by dying for our sins and being raised for our justification.

This is a whole lot different than promising to help us out with our insecurities.

The bizarre claims do not end here.   Mr. Furtick correctly points out that Christians have been united with Christ, but then he becomes confused.  After quoting the third commandment (prohibiting taking God's name in vain), he argues that because we have identified ourselves with Christ, that to say "I am" and to be insecure and to doubt ourselves is a violation of the third commandment.  Let me repeat, he is claiming that by doubting ourselves, we are violating a commandment against taking God's name in vain.  Thus, to take our own name in vain is equivalent to taking God's name in vain.

After listening to this sermon, I talked at length with my wife about it.  She asked if there was nothing that his denomination (the Southern Baptist Convention) could do about it.  The inability to deal in any formal way with men who are going off the rails is a weakness of non-connectional church bodies.  Nonetheless, one hopes that Mr. Furtick has orthodox friends who will confront him about this sort of thing.  This abuse of the biblical text, dimunition of our sovereign and self-existent LORD, and confusion of the creature with the Creator are not things that can happen in a pulpit that would call itself Christian. 

Mr. Furtick has a lot of sheep, and they need a shepherd.

Son of God and Images

Last week, as part of an ongoing research project, I attended a church where mine was the only white face in an all black congregation of several thousand.  As part of his sermon, the minister attempted to make an argument that Jesus was black.  While I thought the argument was weak, I really don't care enough about the skin color of Jesus to take up the argument.

However, the minister also criticized that point.  If the skin color of Jesus doesn't matter, why have paintings of him where he is white?

Why, indeed.

For those of us who agree with this argument (hat tip:  Aquila Report) and with that expressed by James Packer in his wonderful book Knowing God, that images of Jesus -- including both paintings and movie images -- violate the second commandment, the white Italian Jesus is a problem, and we would note that part of the problem involves the tendency of image makers to re-make God in our own image.  In fact, both the criticism and the solution offered by the minister last week point to that problem:  a tendency in all of us to want to make God look or be like ourselves.  As a result, I agree with the minister last Sunday that white images of the Son of God are not proper, but I would argue against the notion of exchanging one violation of the second commandment (Jesus as white) for another (Jesus as black).

And, for the same reason, I will also not see the movie.

Sheep Without a Shepherd

Whatever the skills or deficiencies of any Christian pastor, a basic expectation of most of those who attend a church would be that the minister have some basic competence at how to interpret the Bible.  One expects an English Literature teacher to know something about Shakespeare. A physics teacher is expected to have at least some understanding of Newton and Einstein.  A Christian minister knows the Bible.

Right?

So, last Sunday, I visited one of the largest churches in the Dallas/Fort Worth metroplex. The pastor, a man older than me, has been at the church for many years. 

And, he is incompetent at his most basic task. I am not saying I disagreed with his interpretation.  There are many capable ministers with whom I could disagree over the meaning of a text or a theological issue.  I am saying that what he did fell to the level of incompetence.

His sermon concerned the story of David and Goliath, which he used as a fable to show how we could slay the giants in our lives.  That is not what this historical story is about. It cannot be legitimately used in that way.

It got worse.  He read as his text I Samuel 16:7 -- "Do not look on his appearance or on the height of his stature.... Man looks on the outward appearance, but the Lord looks on the heart."  This verse actually occurs in the story of Samuel's anointing of David as king.  The verse is about David. He did not have the kingly bearing of Saul, but that should not cause Samuel to despise or underestimate David.  The minister, claiming that the Spirit had given him a new application of this verse, bizarrely said that it was about Goliath and the giants in our lives. 

Not content with having reduced David's confrontation with Goliath to a fable, the minister added to his folly by misusing the story of Jacob wrestling with God as a fable providing a paradigm for how we should overcome our internal giants. Both the interpretation and application were basically flawed.

He then moved from biblical incompetence to theological heresy. He said that our "humility and confession summon [God's] grace," going on to say that while grace is wonderful, it is of no value unless we can appropriate it.  He later added another work that brings about grace:  "Your strong vows summon God's grace."  This is semi-pelagianism, to be charitable.

I looked around me at the large group of people taking it all in.  I felt only sadness.  They were sheep who had no shepherd.

How to get accused of antinomianism

If your teaching or writing bears similarity to the first five chapters of Paul's Epistle to the Romans, it appears that some among the Reformed will compel you to answer the question that Paul asks in 6:1.

From this vantage point, that would appear to put you in good company.

The Compelling Biblical Alternative to Young Earth Creationism

Watching the discussion that has taken place since the highly publicized debate between Ken Ham of the Creation Museum and Bill Nye, PBS's science guy, has proved frustrating for those of us not represented by either of those viewpoints. 

That is to say, there are some of us that reject naturalistic evolution and that are rather astonished at the philosophical naivety of those who think that they are engaged in a purely empirical investigation of scientific data. The specialization required of academics in the modern world often blinds really smart people to their level of ignorance in areas outside of their specialization, and many scientists put that on full display when their discussion of origins presses them into consideration of matters of epistemology and other philosophical issues for which they show very little understanding. 

Nonetheless, many of us also reject young earth creationism.  Believing that there is nothing in the Bible that requires one to hold that the earth is young, we are willing to leave the question to those who study such things. If scientists say that the universe is old, I have no problem with that.

To reiterate my own views:  I am a Christian who holds to the inerrancy and sufficiency of Scripture and to the historic teaching of the church as expounded in the Apostle's Creed, the Nicene and Chalcedonian creeds, and the 5 sola's of the Reformation.  I subscribe to the Westminster standards.  And, I believe that the earth is likely very old.  Even billions of years old. No problem.

Some people seem astonished at that, but they shouldn't be.  The great Princeton theologian Charles Hodge, who along with B.B. Warfield provided the intellectual heft behind modern understandings of biblical inerrancy, wrote in the late 19th century while being well aware of what was at stake with the incipient theories of Darwin.  Hodge vigorously opposed naturalistic philosophy while acknowledging that the earth could be very old.

J. Gresham Machen was the most outstanding conservative Presbyterian theologian of the first half of the 20th century and the key leader in the founding of the Orthodox Presbyterian Church and Westminister Theological Seminary.  Machen had no concerns about the earth being very old.  Historian Mark Noll, in his book The Scandal of the Evangelical Mind, argues that evangelicals did not become insistent about young earth creationism until the 1950's, when it began to be raised as a litmus test for orthodoxy initially by, of all things, a Seventh Day Adventist -- hardly the center of the evangelical universe.  Nonetheless, the writings of Henry Morris of the Creation Research Institute gained a significant sway among populist fundamentalists and evangelicals, who have extended it deep into the roots of the home school movement. 

This is an enormous mistake, both doctrinally and apologetically:  doctrinally, because nothing in the Bible requires belief in a young earth; and, apologetically, because it causes many evangelicals to stake their argument where their evidence is weakest.  That is to say, without dispute the universe has the appearance of being designed, and it has the appearance of being very old.  Why on earth do Christians want to focus their attention on the age? If I am going to argue about origins, I would much rather be talking about whether purely naturalistic random mutation and natural selection can account for complex cellular systems.  While I have friends who have advanced degrees and are very smart and who hold to the young earth view, I have to say, with regret, that I think that holding it up as a test of orthodoxy and as an apologetic imperative is destructive of the Christian mission.

But what about Genesis 1?  Does Genesis 1 require a believer to adhere to a young earth?

No.  The best reading of Genesis 1 understands it as having nothing to say about the age of the earth or the length of time of creation. I suspect I need to explain.

Genesis, written by Moses, was part of the Book of the Law provided to God's covenant people, Israel, who had been delivered from Egypt.  Now, neither the age of the earth nor the details as to how it had come about were paramount on the minds of the Israelites, who did, though, need to know about who God was and how he related to his people and his creation. The opening chapters of Genesis begin to provide that account.  The Israelites would have been familiar with the outlandish and chaotic understanding of creation held by the Egyptians.  In contrast, Genesis 1 presents the one true God creating and ultimately establishing his covenants in an orderly manner. 

Of course, Genesis uses the term "days" in the creation account, but there is no reason to believe that either the term "days" or the poetic "evening and morning" language are intended to refer to a 24 hour period.  The fact that the sun was not created until day 4, in fact, ought to provide a clue that periods of time predicated on the earth's rotation and relationship to the sun are not in mind at all.  It should additionally be noted that the creation account explicitly mentions natural processes with regard to God's creation activity.  Genesis 2:5 says, "When no bush of the field was yet in the land and no small plant of the field had yet sprung up -- for the LORD God had not caused it to rain on the land."

See that:  natural process. There was no vegetation, because there as of yet had been no rain.

Further, a close examination of Genesis 1 shows that the account is not intended to be chronological.  Rather, it is topical.  Thus, in the first three "days," God creates what he fills in the second three days. Day 1, the heavens and the earth, corresponds with Day 4, when he fills the heavens with the sun and the moon.  Day 2 divides the firmament (sky and water) and Day 5 fills them with birds and fish.  Day 3 is the creation of land, filled with land animals and mankind on Day 6.  The passage is accurate without being chronological. It describes God's orderly and purposeful activity in creation, but does not do so in a blow by blow chronological account.  And it says nothing about the length of time.

Young earth creationists typically bring two objections to this approach when used to justify an old earth view (notably, this "framework interpretation" of Genesis is consistent with either old or young earth views).  First, it is objected that this conflicts with Sabbath teaching where the time of God's creative activity serves as the basis for man's Sabbath rest.  However, that objection is answered with the understanding that God performed and revealed his creative activity with this Sabbath principle providentially in view.

Second, some would object that allowing for an old earth results in the presence of death and decay on earth prior to the Fall.  However, it can be answered that the Bible does not require one to believe that no death or decay appeared on earth prior to the Fall.  It only requires us to understand that death and decay did not exist for man as judgement for sin prior to the Fall.

Thus, there is an insistence in the Bible on a first man and woman, the direct creation of God, who fell into sin and brought damnation into the human race.  On those issues, there is a clear boundary.  As to the age of the earth:  it may be very old.

I have provided a popular level description of this approach to the opening chapters of Genesis. For those who would like to dig deeper with a more technical article, see Meredith Kline.

Why Pastors Are Losing Trust

In response to statistics provided by the Pew Research Center revealing that only 37% of Americans have a favorable view of clergy, Thom Rainier, CEO and President of Lifeway Christian Resources of the Southern Baptist Convention, has compiled a list of 11 reasons that ministers are held in lower esteem.  Those reasons include widespread attention to moral failures, the marginalization of Christian faith across the culture, short tenures of pastors, and the use of social media as an outlet for criticism.  While all of those -- and the others mentioned by Mr. Rainier -- are true as far as they go, I think that he has left out a significantly important one that points to the trade offs that have been created in the way many are now approaching church.

Clergy are perceived, correctly, as figures of authority.  As a result, the manner in which they receive and maintain their authority is going ot impact whether they are viewed as trustworthy.

Ministerial authority, in the most visible sectors of American evangelicalism, now rests almost entirely on charismatic authority (likableness, ability to emotionally connect to people, leadership dynamic, etc), not on external forms of authority (education, credentials, relationship with institutions, etc).

Charismatic authority will always tend to be fluid, and Americans tend to have a love/hate relationship with those who mesmerize them.  On the one hand, we elect them as our leaders and we buy cars and other stuff based on their ability to sell themselves to us.  On the other hand we will criticize them for being self-serving and manipulative.

They tend also to be galvanizing figures:  to their fans, they are heroes who can do no wrong; to their critics, they are only out for themselves.  Thus, in sports, Pete Rose is thought by some to be a victim who really didn't do much wrong and deserves to be in the Hall of Fame, while others see him as damaging the integrity of the game and getting what he deserves.  In politics, some see Senator Ted Cruz as principled and courageous; others think him to be only too eager at the game of self-promotion.  Some see President Barack Obama as too intelligent for the country he leads.  Others see a deeply flawed, power hungry politician.

Of course, the presence of charismatic authority in the Christian movement is nothing new, and in the United States it certainly can be traced back as far as the First Great Awakening.  However, the trend is accelerating, as churches become increasingly unmoored from anything approaching a traditional liturgy, educational institutions become more distant from how churches view their missions, denominational structures become less relevant, and marketing and personality driven ministry overtakes distinctives based on heritage or theology.  Many will argue that these are positive trends.  Perhaps so, but recognize that clergy respect will continue to take a hit as a result.

Consider this:  100 years ago, when a Rev. Smith approached his pulpit in the downtown church, the congregation was aware of the following: he held credentials from an educational institution validating his expertise in the Bible and theology, he had been examined by and was accountable to representative bodies of his denomination, and he was also accountable to a group of leaders of the congregation that had for the most part been in place before his arrival.  For all of that, he claimed that his ultimate authority was derived from the Word of God and, in that vein, he may have worn a Geneva gown to signify that it was the Word, not his individual personality, that counted in the pulpit.

We may or may not appreciate that style of ministry or find it to be a good thing in our day, but there is much there to command respect.

So, contrast that with today, when Pastor Eddie strolls out on stage in his skinny jeans, untucked shirt, and spiked hair, conveying to the amateur sociologist in the crowd that individual personality counts for everything.  His bio on the website doesn't mention if he has ever been to school and only discusses some individual accomplishments: he made this church grow and speaks in lots of places.  If there is any connectedness to the larger church, it is well hidden, and, in fact, one almost gathers that this church -- and its satellites -- constitutes its own little cloister fulfilling God's purpose in the world.

But, he preaches a really engaging sermon.  To those on board, this is great.  For others, there is a tendency toward cynicism.  One of Mr. Rainier's reasons has to do with cynicism in our culture, which takes me back to that love/hate thing I mentioned earlier.  Charismatic based authority tends to breed cynicism, especially when some charismatic leaders prove to be little more than bags of wind or particularly self-serving.

In that regard, I would like to highlight and further discuss one of Mr. Rainier's points:

9. There is a failure of some pastors in two key areas: leadership and emotional intelligence.  Some pastors are well prepared biblically and theologically. But some have not been taught leadership and healthy interpersonal skills.

Each of the three sentences here includes the word "some."  Clearly, from the way it is structured, the point of emphasis is on the lack of leadership training, emotional intelligence, and interpersonal skills, with the middle sentence being supplied to provide contrast. Some pastors have biblical training, but they are lousy leaders.  The point is understood.  However, while I would not want to diminish the importance of the skill sets he emphasized, I find what is omitted to be interesting.  Given that Mr. Rainier seems to be saying that only "some pastors" are biblically and theologically prepared, it is curious that this is not addressed as a reason for the lack of respect for clergy at any point in the piece.

The fact of the matter is that clergy have no authority apart from the Bible, and if they are not adequately prepared to proclaim it in light of the modern situation, there is no reason for them to be in their positions, and one would not expect them to be able to garner the respect of their culture.  Removed from proper authority, it is inevitable that legitimate respect will decrease.  As churches increasingly view their missions as disconnected from scriptural moorings and more connected to contemporary categories of thought, they will find that they will lose both the world and their souls. Lacking a claim to transcendent authority, they are doing little more than hawking a product.  Pastor as used church salesman is not a recipe for respectful trust in a post Christian culture.

I think it will also be worth the time to write a post at some point on another reason that Mr. Rainier leaves out:  the extent to which political engagement has tarnished the reputation of clergy.  Another subject for another day.

Hat Tip:  The Aquila Report

Not a Prayer

Regarding prayer:  the important question is not about how it was removed from public schools, but rather why it has largely disappeared from the church.

In recent months, as I have visited some of the largest churches in the Dallas/Fort Worth metroplex, one striking thing that I have noticed has been the lack of time engaged in prayer during those church services. In at least one of the churches, the only prayer offered at all was a sort of tag on the end of a song, and it was not clear until the leader was nearly finished that we were supposed to be praying. The churches that I have visited have been Baptist, charismatic, and a church with a reputation as being reformed and Baptist.  What they all had in common was that, in church, they did not pray. The fact that this was not changed by the varying traditions is an indication that it is syptomatic of our times and not related to a small subset of American evangelicalism.

Of course, we should not assume that these churches therefore do not believe in prayer.  To the contrary, I would assume that they all do, and I would not be surprised to learn that their ministers and many of their leaders make commitments to spend considerable time praying privately or in small gatherings.  Some of these churches urge people to gather for prayer prior to the service. 

Yet, during the time of worship, they rarely pray. Why? Clearly, prayer is an important part of worship in the Bible.  Acts 2 says that the early Christians devoted themselves to prayers.  Many of the epistles contain multiple prayers, and it is helpful to remember that those epistles were read in the churches.  When the Apostle Paul wrote a prayer, that prayer was read to the congregation.

Why don't churches pray corporately?

In answering this, it should be noted that the declension of corporate prayer is not a recent trend, even if it has accelerated as the result of recent innovations in worship.  In fact, for the most part, corporate prayer has declined in terms of both quantity and quality for a couple of centuries.  My theory is that prayer has declined because church leaders don't know what to do with it in a public context.  We understand quiet, closeted prayer as an expression of personal piety, but what is the point of our public praying, other than in the anguished prayers of a person experiencing deep conviction during a special service?

More controversially, I would suggest that the enemy of meaningful prayer, that has caused its decline over many generations, has been the evangelical emphasis on spontaneity. In many churches, there is an emphasis on the spontaneous moving of the Spirit, and along with that comes an assumption that prepared prayers are not spiritual prayers.  Of course, there is no reason to think that is the case.  What possibly could be wrong with planning what you are going to say to God before a crowd?  What is wrong with planning the language that we will use to express adoration?  Surely, a planned prayer is no less valuable than a planned song or a planned sermon; yet, in many churches over the course of generations, if a person walked to the front and pulled out a piece of paper with his prayer written on it, there would be some in the congregation that would groan, certain that the Spirit was being quenched by that piece of paper.

In fact, something approaching the opposite is true. I suspect that the lack of emphasis on prayer in today's contemporary churches is a reaction against the trite and repetitive prayers offered in past generations week after week.  That is, if whoever is called upon just prays whatever comes into his mind, and no advance thought is going into it, then the invocation, the offertory, and the misnamed benediction all start sounding the same every week. While prayer need not be eloquent, it should be thought out, and the kinds of public prayer that many of us grew up with in normal church services was not conducive to worship or piety.

Not only did these churches become repetitive in the individual prayers, but they also tended to fail to note the various forms that prayer could take in the course of a worship service. In the invocation, we express adoration and ask God that He be present during our worship.  In a prayer of confession, we acknowledge our sinfulness before a holy God and receive his assurance of pardon.  In a congregational prayer (or the pastoral prayer, as seen from a different perspective) the pastor or an elder of the church brings before God various needs of the congregation. There are other sorts of prayers that could be mentioned, but the point here is that in worship we have a tapestry of prayer that both takes our petitions to God and expects to receive from him his gifts.

These elements are missing in many churches today, both traditional and contemporary.  Their rediscovery would help us learn again what it means to worship our Savior in Spirit and in truth.

Confession and Assurance of Pardon as a Part of Worship

When I began attending a Presbyterian church for the first time 17 years ago, one of the primary reasons for that decision was an interest in learning about worship.  In my years as a Baptist pastor, I never had been satisfied that I had a good understanding of what corporate worship should look like. Don't misunderstand:  I am not blaming the Baptists for what I had failed to learn.  There were things that perhaps I should have known, but did not.  Nonetheless, in the intervening years, I have learned a great deal.  Most of what I have learned is not unique to Presbyterianism, and much of it could have been done in Baptist churches -- I am sure it is done in some of those churches, but I had not really seen it in my experience. 

Thus, when I was pastoring, my unfortunately limited view of worship essentially bifurcated the service into two parts -- the singing and the sermon.  Sure, we did other things:  we had some prayers, took an offering, did the Lord's Supper every quarter, baptized as needed, etc.  However, I admit that I placed too little value on corporate prayer and the other weekly worship activities, and while I appreciated the importance of baptism and the Lord's Supper, the Baptist understanding of them as matters of our proclamation rather than God's means of grace somewhat limits their force.  Thus, I tended to see the worship hour primarily in terms of singing and preaching.  As a result, other than the preaching, the main thing that was needed was music that coalesced around a theme, preferably one that would support the sermon.

That is horribly deficient.

While I could write about many things in this regard, today I have one in particular in mind. One of the common elements in a reformed worship service is a time of confession of sin and assurance of pardon.  While the way of doing this can change from week to week and from church to church, a typical format would involve the minister reading a biblical text that confronts us with the reality of our sin and making some brief remarks about it.  This is followed by a time of prayer, which may be silent, a prayer offered by the minister, or a congregational reading of a prayer of general confession. This is followed by words of the minister, who usually reads a scripture promising forgiveness and makes remarks about God's promise of pardon for those who confess their sins and have their only confidence in Christ.

Though I never had this in a service when I was a pastor, I now feel cheated when I am in a church service that doesn't include it. Like Isaiah, I realize that coming into the worship of a holy God brings before me the reality of my own uncleanness, and as Isaiah's confession was followed by an assurance from God's throne of His cleansing grace and power, I need to hear that my sins have been forgiven through the death of Christ and that my heart has been cleansed so that I, too, may worship.  This portion of the worship service functions both to assure me of God's promises and to teach me about the power of the Gospel.  I need this teaching and these promises and assurances regularly.

Our tendency is to think of worship as a time when we bring ourselves and our praises to God.  Fair enough.  But God also brings His gifts of grace to His people.  I arrive with an awareness of my sin, and He pronounces me forgiven in Christ.  With that, I am prepared to worship.

Because God began it, and he will perform it

It seems to me that in far too many churches the understanding of sanctification is monergistic, but not in the way that you may be thinking: it is we that work.  The triune God is a bystander.  Well, he might do something once we've completed our part.

In any evangelical church where the Gospel is preached at all, the pastor and leaders should be expected to understand that we are saved by grace.  "Grace alone," the Protestant reformers proclaimed about justification, and those committed to the gospel, both before and since, from the apostles to the present day, have understood that the Gospel of Christ is received as God's free gift.

And yet, why is it that for so many this message of grace disappears (if it in fact appeared in proclamation in the first place) when they move from justification to sanctification? 

The question should not be misunderstood as implying that there are not distinctions between justification and sanctification.  Justification is a once and for all forensic declaration by God; sanctification is an ongoing process that continues throughout this life.  Justification is a matter of the imputed righteousness of Christ; sanctification adds growth in actual righteousness as we more and more die unto sin and live unto righteousness. Justification is received by faith alone; sanctification is in at least some sense participatory, though it is important to realize that we don't make ourselves holy.  That is the work of the Spirit using God's appointed means.

Certainly, even in reformed circles there are controversies about the issue of sanctification these days.  While those differences are real, they are sometimes exaggerated by those who argue against straw man positions supposedly held by those who either emphasize justification and gratitude as the primary keys to understanding growth in the Christian life or those who give greater attention to strenuous moral effort.    In fact, at the very least there are some general thoughts about sanctification on which all Christians, reformed and otherwise, ought to agree.  Our sanctification is rooted in the finished work of Christ and in our having been brought into union with Christ, occurs as the result of the work of the Holy Spirit in us, and relies upon the promise and power of God, who gives us confidence "that he who began a good work in us will perform it until the day of Jesus Christ" (Ph. 1:6). There is, of course, much more, but that is a good start.

All of those things emphasize the work of the triune God in our Christian growth.

These thoughts were brought to mind as the result of a church service at a large evangelical church I attended yesterday as part of an ongoing research project that I am engaged in.  The minister devoted his sermon to his goal that his parishioners be "fully developing followers of Christ," and to that end, it was sadly astounding to note how little Christ had to do with the development of his followers.

All of the things he said we should commit to do this year had a biblical basis.  I had no quarrel with being urged to worship, read the Bible and pray, commit my time and money to God's work, and so forth.

Yet, no Gospel was preached. The saving acts of Christ were given no mention whatsoever, even in places where one might expect it to creep in. Thus, the minister's call for us to commit to evangelism was described as saying "a positive word about Jesus" and inviting people to church. No further definition was given.

Worship was defined as our response to God's revealed greatness.  A reading of Isaiah 6 reminds us of how utterly disturbing God's greatness can be before we experience God's grace. Yet, there was no mention of God's grace.

No work of the Spirit. No union with Christ. It was just a bunch of stuff for us to do.  There was some mention of preparing ourselves for when God decides to work, but that was vague and lacked the sound of God working consistently through ordinary means. One might even suggest it was semi-pelagian, if he was suggesting that God would meet our initiative half-way.  However, perhaps that would be uncharitable.

Yet, all of this left me very sad for the large congregation.

No doubt, if the pastor of that church reads this blog, I would expect that he would protest the characterization and assure us that he preaches Christ and the grace of God.  This was, after all, about building believers, not about sharing our faith, and I should come back another Sunday to hear about the Gospel.  Perhaps all of that is true.  But, I am still left struck wondering at how it can be possible to speak of fully developing Christian growth while making so much of our work and so little of God's.  And, I am reminded that Christians should ever remember that we continuously stand in need of the message of the Gospel.

According to an old and faithful saying, all of Christian doctrine is grace, and all of Christian conduct is gratitude.  That message needs to permeate our understanding of discipleship.

Marks of the Church: Some Clean up, and a Response to the Second Hypothetical

The blogger at By the Light of Latimer's Candle and I have been engaged in a discussion of the marks of the church, with the intention of ultimately focusing on the question of the appropriate consideration of the marks of the church.  We have had a cordial exchange of views regarding the sacraments that has helped us to identify areas of common belief and differences.  While the dialogue remains productive, we seem to have taken a step back in the last exchange, and it would seem that I have been misunderstood to the point that LC has managed to cite my own confession against me in what he regards as support of his view.  This may simply be the result of my working so hard at emphasizing a difference that I have appeared to state a view different from what I actually hold.  However, that being said, I can't figure out what he thinks I have written in disagreement with the chapters from the Westminster Confession that he cites.

Perhaps I erred by using the word "symbols" with regard to the sacraments in stating that baptism symbolizes the cleansing of the Spirit and union with Christ.  Perhaps that language sounds to Zwinglian, and I will strike the word "symbol" from my vocabulary as a result.  However, to say that the sacraments symbolize these things in no way suggests that they are mere symbols, and I have explicitly repudiated the Zwinglian view while affirming the sacraments as a means of grace by which God creates and confirms faith in us.  LC's pedantic statement that "something important" happens with regard to the signs and seals of the covenant of grace seems entirely unnecessary, as I have no where indicated otherwise. 

Nor have I in any way denied that there is a "spiritual relation, or sacrificial union between the sign and the thing signified...."  I would affirm that without question.  What I have done is insisted that there must not be confusion between the sign and the thing signified and, outside of the issue of transubstantiation, LC seems to find virtue in confusion, particularly with regard to the seeming affirmation of an ex opere relationship of baptism to regeneration.  The reformed understanding is that there should neither be confusion (as with Rome) nor separation ( as in Zwingli) between the sign and the thing signified.  God uses the visible signs and seals as means of grace through which he works invisibly in the hearts of his people.  This is true not only of these sacraments, but also of his preached word, through which he enlivens hearts and creates faith.

The Second Hypothetical

LC sets up the following hypothetical situation:

Let us consider an adult male member of each church. Let us for a moment assume that this man is baptized and a member in good standing in the church. The obvious theological point is that this man is a covenant member. He is outwardly and visibly a member of the covenant community. However, there is no clear knowledge of his inward or invisible faith. In other words, despite his participation in church, he may not actually be among the elect. Now, let us add a visible sin to the picture. This man owns a local hardware store. His store is open Saturday and Sunday (for clarity and to sure there is a fourth commandment issue), and he not only works in the store himself on these days, but forces his employees to do the same. He is unwilling to hear of anyone telling him otherwise. Let us begin.

I chose this example for several reasons, but there are two compelling issues here. First, many would say that this isn’t really a sin. I fail to see the wiggle room myself, but if MDA chooses, he can change the sin to one more suited to his arguments. Secondly, once we accept this is a true violation of the fourth commandment in the intention of the man, we can easily move past the issue of its habitual nature.

Now, it is to MDA to explain how he views the situation of this man in terms of his ultimate salvation, membership in the church, state of repentance and finally whether and how he is fenced and disciplined. My own thoughts I will save for second place as I have far too much ground to cover without first understanding the process about which we will spar.

 

Before getting into the particulars of this, I need to state that the chosen issue is a difficult one, as there are varying views regarding the Sabbath within the PCA.  Certainly, the Westminster standards take a very -- many would say excessively -- strict view of of the Christian Sabbath that forbids not only unnecessary work, but also all recreation, in order that the believer would focus entirely on worship.  In the PCA, those seeking licensure or ordination must declare any exceptions that they have to the standards, and the Westminister teaching on the Sabbath is by far the most commonly requested exception.  Presbyteries generally exercise their discretion in permitting the licensiate or ordinand to proceed with this exception on the record.

 

Having said that, the attitude and conduct of the hypothetical member would be widely regarded as sinful.  With that in mind, I would submit the following:

 

1. RE this statement:  However, there is no clear knowledge of his inward or invisible faith. In other words, despite his participation in church, he may not actually be among the elect.  Could that not be said of any and every member of the church?

 

2.  For this type of sin, the primary type of discipline would be the public teaching of the Word of God.  In addition, depending on the church, the pastor and/or the elders might meet with the man to urge him to reconsider his position and repent of his Sabbath breaking.

 

3.  Even with non-repentance, I would not make any assumptions based on this situation with regard to the person's ultimate salvation.  Nor do I believe that most churches would deny admission to the sacraments or exercise any other judicial process.

Osteen: Antichrist?

So, yesterday, as nicely as possible, I made the statement to a friend that Joel Osteen is antichrist. Why did I say such a thing?

I admit that I partly did so just to be provocative, but that is not to say that I was guilty of provocation without a point. It was not intended as mere insult; it was a statement that I believe I can demonstrate to be true. And, I wish for others to think seriously about this claim.

Before going further, I should emphasize that I did not say that Mr. Osteen was "the" antichrist. In Scripture, the antichrist is the person who appears near the end of the age who personifies all that is opposed to God. That is what gets talked about in much popular Christian teaching. However, the Bible also talks about a spirit or principle of antichrist that presents itself throughout the time between the first and second coming of Christ and that culminates in the ultimate antichrist just mentioned. Thus, I John 4:3 says that "the spirit of the antichrist ... is in the world already." In other words, when the antichrist appears, he will be the culmination of something that has been around throughout this age. It is this more general principle of antichrist that I apply to the ministry of Joel Osteen. Even so, I can imagine that I would be challenged to defend the notion that a popular minister is antichrist.

To answer that challenge, it is important to understand what antichrist (either the principle or the ultimate personification) does. While there are many facets of his work, one area of focus involves an impact on the visible church. I John 4:1-3 associates antichrist with the refusal to make certain confessions about Jesus Christ. II Thessalonians 2 has this "man of lawlessness" taking his seat in the church, soliciting worship of himself, and causing a rebellion (or "apostacy," in the Greek). Thus, antichrist is one who, operating within the church, turns worshippers away from our Lord and Savior.

This is what Joel Osteen does. Establishing himself as a sort of minister in a church, he teaches an odd religion that is not Christianity. That is to say, Mr. Osteen does not offer a version of Christianity that differs from my own. Rather, he teaches an entirely different religion. Let me explain.

While Christianity talks about a great many things, at its foundation, it is a religion that concerns itself with what God does about our sins. Put another way, Christainity can be summed up in three words: God saves sinners. That is to say, God, out of his magnificant grace, has found a people among the ruins of human depravity and by the death and resurrection of his son, has forgiven them and adopted them as his own children, providing to them a glorious future as fellow heirs with Christ. That is what it is all about.

Yet, Mr. Osteen openly avows that he doesn't talk about sin, which he considers too negative. While that sounds kind, it means that his followers are deprived of the great gifts that God offers in Christ. To borrow C.S. Lewis' analogy, he ofers mudpies in street puddles to those who do not know that they could instead enjoy a vacation at the sea. He offers a best life now, ignoring the offer of eternal life in Christ Jesus.

This is not to say that Mr. Osteen should engage in finger pointing denunciations of sinners, but with no doctrine of sin, there are no sinners who need to be saved, and there is no need of a Savior. Mr. Osteen's religion guts the hope offered in Christianity.

It does not help Mr. Osteen's case that he uses some Christian terminology, because he redefines those terms to mean things other than what Christians believe. To illustrate, let me ask the question: who is Harry Monroe? In the movie Stir Crazy, Richard Pryor portrayed a character named Harry Monroe. My father's name is Harry Monroe. A former Catholic priest accused of committing serious crimes in the 1970's was named Harry Monroe. The director of a rescue mission in Chicago many years ago was named Harry Monroe. An on-air personality at Voice of America also shares this name. None of those people are me, and other than my dad, none are related to me. To use my name is not necessarily to make reference to me, and to use Christian terms is not necessarily the same thing as teaching Christianity.

What then does Mr. Osteen teach? Largely, it is the worship of self. Mr. Osteen is often said to be a more smooth talking version of the old name it and claim it religion, but actually he goes much further. In the Bible, it is only God who has the power of ex nihilo creation -- the power to speak, and something is created out of nothing. Misquoting and misapplying various verses, Mr. Osteen asserts this as a power of his followers. In so doing, he echoes the voice of the serpent in the garden of Eden, offering to human beings the claim to be like God. This is nothing short of blasphemy, idolatry, and self-worship.

If the spirit of antichrist entails an effort at supplanting Christianity within the churches in favor of worship of an alternative deity, then Mr. Osteen meets that definition. With that, I rest my case.

Reading the Bible Through in One Year -- or Two

Many Christians make a commitment to read the Bible through in a year.  My church has encouraged members to do that, and it is a laudable goal.  For various options for doing so, see Justin Taylor's post here (Hat Tip:  Denny Burk, who offers an plan that he developed, via The Aquila Report here)

I just finished reading through the Bible from front to back on a two year plan and have started anew in Genesis.  The idea for two years occurred to me when I downloaded a free version of the ESV on to my Kindle and realized that I would read the Bible completely in less than two years by doing 1% per week.  Being a bit of a numbers geek, that appealed to me. I then did so by reading one or two chapters per day (depending on the length), and then finishing out my percentage for each week on Sunday. 

That has worked for me.  For years, I struggled with one year plans:  miss a few days, and one can start feeling like he is so far behind that it becomes de-motivating. More postively, reading the smaller amounts daily in order to finish in two years allows more time for closer reflection on the text. While this may not be the right plan for everyone, it has made me a more consistent Bible reader than at any point previously in my life.

By the way, Amazon recently updated my version of the ESV, and the numbering system and large number of footnotes no longer support my 1% per year plan.  To compensate, I am now using a physical copy of the Bible to scope out my plan, and then I do my actual reading on my Kindle. Thus, my hard copy Bible has just under 1600 pages of Bible text, which means that by reading 16 pages/week, I will have read the Bible in less than two years -- one or two chapters per day, finishing each percent on Sunday.

Finally, I would note that some people would struggle reading consecutively through the entire Old Testament like that.  If so, you will need to find a plan that moves back and forth between the Old and New Testament.

Rightly Dieting (?) but Wrongly Dividing the Word of Truth

Christian ministers who rightly hold to a robust, historical understanding of the divine inspiration of Scripture sometimes fail to recognize the solemn and awesome responsibilities that should accompany such a commitment.  To hold to the verbal plenary inspiration of the Bible is to claim that the Word of God constitutes the words of God.  If we acknowledge that the Ninth Commandment requires of us that we not misconstrue the words of our fellow man, how much more ought we to take care not to treat flippantly or make false claims about the words of God, Himself.  In addition, if we regard the Bible as God's gift to His covenant people, by which He reveals Himself to mankind, we should take seriously and humbly the need to communicate it accurately, whether in the pulpit or in other contexts, so as not to misrepresent God's Word.  I would add that while ministers are correctly teaching Bible content, they should also model proper methods of biblical interpretation, thus equipping their hearers both to read the Bible and to evaluate the preaching of others, lest they be led astray.

All of this came to mind when today's mail arrived with an advertisement from a Christian bookstore featuring prominently a new book by Saddleback Community Church pastor Rick Warren entitled, The Daniel Plan.  Noticing that one of the medical doctor co-authors had the first name of Daniel, I briefly hoped against hope that this doctor had given the diet his name. Alas, it was not to be.  According to the product's website, which also features, in addition to the book, a DVD, study guide, cookbook, and journal, "The Daniel Plan is not just another 'diet.'  It's a healthy lifestyle based on the Old Testament story of Daniel."  Given that no one can really read the story in Daniel chapter 1 and construe it as some sort of tale of either diets or healthy lifestyles, it is easy to reach the conclusion that the Word of God has been reduced to a mere marketing tool designed to hawk this set of products. 

Certainly, there are a range of interpretations of the significance of the first chapter of Daniel.  Readers will recall that youthful Daniel and his young friends (Shadrach, Meshach, and Abednego), were forcibly exiled from Jerusalem and assigned to the court of Nebuchadnezzar.  As part of their training in the court, they were to receive an allotment of food. Daniel, in behalf of himself and his friends, argued that they would be defiled by this food and ultimately prevailed upon the administrator to allow them to eat vegetables and drink water instead. 

In discussing the reasons for Daniel's refusal to accept the king's food, E.J. Young, in his classic commentary on Daniel, provides the most common interpretation by favorably quoting from Keil:  "The partaking of the food brought to them from the king's table was to them contaminating, because forbidden by law... [because] the heathen at their feasts offered up in sacrifice to their gods a part of the food and the drink, and thus consecrated their meals by a religious rite; whereby he who participated in such a meal participated in the worship of idols...." While acknowledging the possibility of that view, Sinclair Ferguson argues that Daniel saw "an effort to seduce him into the lifestyle of a Babylonian through the enjoyment of pleasures he had never before known....The good life that Daniel was offered was intended by the king to wean him away from the hard life to which God had called him."

While I prefer Young's reading of the passage, I would note that both of these views emphasize what seems clear from the text:  that Daniel's courageous decision regarding the food rested on a question of loyalty to his covenant God while living in a strange land. Yet, Rev. Warren somehow finds a different understanding:  "But Daniel knew this wouldn't be a healthy diet, so he asked that he and three of his friends be allowed to eat healthier.... [H]e understood God wanted him to live a healthy lifestyle so he could serve God no matter where he was located.

Warren's reading of the passage is so laughable that it hardly needs rebuttal.  Not only are we left to ask on what basis Daniel might have found the nutritional data to suggest that his own diet would be more nutritious than the king's "defiling" (a rather strong word, if it merely means "less nutritious") food, but the notion of a "healthy lifestyle" is a modern concept that likely would not have occurred to a late 7th century B.C. Middle Eastern youth whose homeland of late was being subjected to savage military attack and siege.  Given the paucity of support for reading this as a story about losing weight and living a healthy lifestyle, one is left with a couple of unsettling possibilities. Either Rev. Warren, who holds a degree in divinity from Southwestern Baptist Theological Seminary and is an ordained Baptist minister of long standing, is so ignorant of biblical interpretation as to arrive at this bizarre conclusion or, even worse, he knows better but is pushing this because giving a biblical facade to such a product makes for good marketing.

Either way, this is an abuse of the Word of God, and those who care for His Word need to point it out.  Rick Warren, while liked more by some groups of Christians than others, is hardly way out there on the spectrum of modern American evangelicalism.  He is successful and mainstream.  To abuse the Word of God in this way in the marketing of a line of products is offensive, even vulgar, and Christians who know better need to shout, "Stop."

Finally, while the name of the program itself is the most blatant abuse of sacred scripture found in the marketing materials, looking through the website reveals additional carelessness with the Bible. The most ironic -- amusing in a sense -- is the use of Philippians 4:13:  "I can do all things through Christ who strengthens me."  Commenting on that verse, the website contends, "God is the power and the energy behind all transformational change and that includes making the lifestyle choices necessary for you to become healthy."

Perhaps Rev. Warren should re-read that letter, which was written from prison.  St. Paul, the prisoner, said that he had contentment whether in plenty or want.  Whether overwhelmed or starving, he had the strength in Christ to be content.  Sitting in prison, his "lifestyle choices" were somewhat limited

Thus, those spiritually invigorating words are not the stuff of a diet plan.  If Rev. Warren wishes to use his position and his pulpit to hawk a diet (pardon me, lifestyle) plan as his latest thing for people to spend 40 days on, I might shake my head and wonder if that falls within the proper mission of the church, but so be it.  However, I wish he would cease to abuse the Word of God while doing so.

The First Hypothetical: my response, his rebuttal, my rejoinder

The purpose of this post is to continue the debate and discussion of the marks of the church with my friend, LC, who is the blogger at By the Light of Latimer's Candle. For those readers who may be just joining, LC writes from the vantage point of an American evangelical Anglican.  I am a former Baptist minister who has been licensed to preach by my presbytery in the Presbyterian Church in America.  We both represent the Reformed strand within our respective traditions. 

We began this discussion with an intent to focus on the subject of church discipline, and we are steadily making progress toward engaging in that discussion, but in laying foundation we have found significant disagreements in the area of the sacraments, and we have spent considerable time exploring those differences.  It is the point of this post to respond to his latest points. 

While I was glad, though not surprised, that LC distanced himself from positions commonly referred to as New Perspectives on Paul and Federal Vision, it was disappointing that he quoted favorably at length (perhaps unintentionally) from a leading proponent of the federal vision ideology, D. Wilson.  Wilson's more serious deviations from reformed orthodoxy -- denial of a pre-fall covenant of works, advocacy of a conditional election, redefining faith as faithfulness, and so forth -- would seem to place his positions on paedocommunion as mere symptoms of deeper problems, and Wilson would not be the best ally for that reason. The Wilson quote, and the quotation of the other blogger agreeing with him, offer caricatures of how the reformed set out to nurture their children.  Given Wilson's repudiation of much else in the Westminster standards, it is not surprising that he would set out to undermine those who use those standards for their understanding of how those standards apply to covenant children.

Leaving that aside, LC points out that our differences on the sacraments are significant.  While there is a sense in which I agree with that, I also would suggest that it is possible to overstate our differences.  Throughout Protestant history, there has been a struggle to set forth a view of the sacraments that will not be misunderstood by those outside of our particular school of thought.  All Protestants would agree, against Rome, that there should not be a confusion between the sign and the thing signified.  Because Protestants believe that Rome was guilty of precisely such confusion, this is a distinguishing characteristic of the Reformation churches. Though this point was not expressed as one of the 5 "solas" that we commonly speak of, it is implicit in the notion of sola fide.  At the opposite extreme from Rome, while still within the realm of Protestant orthodoxy, was Zwingli. Whereas Rome saw the sacraments as mechanically operative, Zwingli's followers rejected even the term "sacraments," calling them instead ordinances and thinking of them primarily in terms of our identifying ourselves with Christ rather than as a means of grace that God offers for us. Having been raised a Baptist and, thus, in the system of Zwingli, I can remember a time when I thought that any talk of sacraments hinted at sacerdotalism.  Obviously, that is no longer my view. 

Yet, it is not only the Zwinglians that struggle to understand the positions of other Protestants.  Of course, Lutherans deny that they espouse an ex opere understanding of the sacraments, but when the reformed look at Lutheran statements regarding the sacraments, we often find ourselves scratching our heads and asking how that differs from Rome.  On the other hand, when Lutherans look at reformed statements on the sacraments, they somehow think that they are reading Zwingli, no matter how many times the reformed speak of the sacraments as God's means of grace by which he offers his gifts to his people -- not exactly Zwinglian lingo.  No doubt, the confusion occurs because while the sign and the thing signified should never be confused, they are nonetheless closely connected.  The sign and thing signified may not be confused, but theologians attempting to sort it out certainly can be.

In baptism, God signifies and seals the inclusion of the children of believers in the covenant of grace.  The water of baptism symbolizes the regenerative cleansing of the Holy Spirit.  As I have previously noted, the Westminster Confession of Faith (28.7) emphasizes that "the efficacy of baptism is not tied to that moment wherein it is administered." Quoting that statement, Michael Horton adds, "Baptism itself does not effect this in an ex opere operato fashion, but achieves its perlocutionary effect when and where the Spirit chooses."

Getting back to the subject of the proper recipients of the Lord's Supper, I would simply point out that the New Testament places on recipients a responsibility of repentance and faith for worthy recipients, and this is language that is not suggested with regard to the recipients of household baptisms. That baptism and the Supper are means of grace is not in dispute, but one must also consider the different functions that these perform as covenant signs and seals.  Whereas baptism signifies inclusion in the covenant community and the regenerating power of the Holy Spirit, the Supper, again quoting Horton, " strengthens and confirms that faith that we have professed.  In Paul's teaching, admission to the Supper requires discernment, so as not to eat and drink unworthily."

LC concedes that paedocommunion is a recent development in Anglicanism, and I would urge him to explore further the idea that this has has been a component of latitudinarian trends in his own denomination's theology.  As he has noted previously, the 39 Articles predated Westminster, and Anglicans were active participants in the Westminster Assembly. Though the Westminster Confession was created as a consensus document, there can be no debate that paedocommunion was not consistent with it.

I do think that the differences over baptism are more significant and important for our understanding of church discipline.  To the extent that Anglicans conjoin baptism and regeneration -- the sign and the thing signified -- differences will emerge down the line regarding nurture -- and discipline.

A Response to the First Hypothetical regarding Marks of the Church

This post continues the debate between myself and the blogger at By the Light of Latimer's Candle (henceforth, LC) regarding the marks of the church.  As a reminder to those reading, LC is an Anglican who is self-consciously in the historically reformed tradition of that communion.  I am a Presbyterian who is also writing from the perspective of the historically reformed.  While we initially set out to discuss the issue of church discipline, we have spent most of our bandwidth thus far in dialogue regarding the sacraments.  This has been helpful, as we have identified areas of agreement while also discovering differences that will be helpful in elaborating on our differing perspectives on the matter of church discipline when we finally reach that destination.  I have enjoyed and benefited from interacting with LC on this, and I would encourage readers to scroll through our posts, as I believe that this represents thoughtful theological discussion could be helpful to others.

In the beginning of his latest post, LC presented some responses to my most recent points, and I think that he aptly summarizes some areas of agreement and difference.  As our conversation is moving to a new phase, I won't offer further response other than on one point. I had previously stated that he had underestimated the value that Presbyterians see in the Lord's Supper, and he graciously conceded the point while also pointing out that the Supper has a more central place in Anglican liturgy. I want to concede back a bit of what he has conceded to me. In our confessional documents, I would continue to stand by my contention that Presbyterians sufficiently value the Lord's Supper. However, I should also admit that commitment to a more formal and uniform liturgy helps conservative Anglicans to withstand the influences of broader American evangelicalism to which conservative Presbyterians have been perhaps too susceptible. Given that evangelicals frequently are not quite sure what to do with the sacraments, and especially the Lord's Supper, toward which evangelicals typically hold to Zwingli's views, this has had a detrimental impact on Presbyterian worship in many quarters.  While I am deviating a bit from the goal of interacting with LC on these issues, I wanted to use this opportunity to urge any Presbyterian and broader evangelical readers to think deeply about the significance and place of the Supper in our worship.  While I would not restructure our services after the Anglican format, I would prefer that we be more influenced by the Anglican example and less by the trite and ahistorical patterns of modern evangelicalism.

Returning to the subject at hand, LC sets up a hypothetical example of a child of parents in the church.  In interacting with his discussion, I find some points of agreement and difference in belief and practice:

There is much about the baptism of covenant children that we share in common.  By baptism, covenant children of one or both believing parents are welcomed into the covenant community.  The parents of the child take vows acknowledging their child's need for the saving blood of Christ and renewing grace of the Holy Spirit, claiming the covenant promises in the child's behalf, and promise, in reliance upon the Holy Spirit, to set a godly example and bring the child up in the nurture and admonition of the Lord. The congregation vows to assist the parents.  However, as we have already discussed, there is a significant theological difference with regard to what happens at baptism.  Whereas, the Anglican view seems to be that elect children are regenerated at baptism, Presbyterians don't hold that normally to be the case.  Certainly, baptism bears symbolic testimony to both the cleansing blood of Christ and the renewing grace of the Holy Spirit while also functioning as a means of grace and as a sign and seal of the covenant of grace to believers and their households.  However, we take care not to confuse the sign with the thing signified, and while it is good that Anglicans don't make the same error as the Roman church in claiming an ex opere relationship between baptism and regeneration, nonetheless, we would argue that they go too far in claiming that baptism is the means the Spirit uses in regeneration.

A baptized child is a member of the covenant community and, as such, is entitled to all of the privileges granted to communicant members of the church, with two exceptions:  the child cannot receive the sacrament of communion, and the child cannot vote on church matters.  There is no particular age at which a child is permitted to become a communicant member -- that is left to the discretion of the elders to determine whether a child understands the Gospel and is able to make a credible profession of faith in Christ.  We do acknowledge that children raised in the covenant community may never recall a day when they did not believe in Christ.  With regard to the instruction of covenant children, we are seeing some healthy trends among conservative Presbyterians.  For a long period of time, partly due to the overall liberalizing of the church, the catechizing of children has fallen into disuse -- that is not to say that it had disappeared, but fewer churches were using this kind of instruction.  In recent years, there has been a renewed emphasis on the use of catechisms, particularly the Westminster Shorter Catechis.  There is also a simpler catechism appropriate for younger children that is commonly used. This is a healthy trend.  The catechizing, if provided, may occur at any point through childhood. 

Typically, a child who is now professing faith in Christ will meet with one or more elders for appropriate counselling and explanation regarding that profession.  A child may also attend membership classes similar to those provided for adults.  A child who has professed faith in Christ and completed the instruction required by the church will be presented to the church and take his membership vows.  Often this is done on a communion Sunday, with the result that the new communicant member will participate in his first communion.

As indicated, non-communicant children do not receive the sacrament of the Lord's Supper -- please note that I did not say that they don't participate, as being present is a form of participation, and the child observes the proclamation of the gospel provided in the sacramental meal. I was surprised to learn that Anglicans allow children who have not been confirmed to partake. LC indicates that this is a development of the last 40 years and may be tied to the liberalization of the church.  I would be interested to know if there is push back on this from conservative, reformed Anglicans. 

While paedocommunion makes a bit more sense in light of the Anglican view of baptismal regeneration, I would suggest that it is not a necessary inference of baptismal regeneration.  This issue has in recent years become controversial in Presbyterian circles, as it is clearly outside the Westminster standards and, I would argue, not consistent with biblical injunctions that, for example, recipients of the Supper examine themselves and remember the Lord's death.  Certainly, the Lord's Supper is a means of grace, but it is an instrument of sanctification for those who have been regenerated.  Not believing that regeneration occurs with baptism, we do not find it to be appropriate for children. I mentioned that this has become controversial in Presbyterian circles, and those who have tried to push for paedocommunion among us have frequently been tied to the "federal vision" movement that also affirms a conditional baptismal regeneration while also redefining justification to deny that it is a once and for all forensic declaration and making it conditional on our covenant faithfulness, rather than being based on faith alone. N.T. Wright has had a significant influence on those adherents.

I suspect that LC will distance himself from those latter views, but I would be interested in further information about the history of paedocommunion among Anglicans. I had been of the impression that it is rather unique to the Eastern Orthodox church and not practiced by any of the major western churches.

It is interesting that there are so many layers of both agreement and disagreement regarding our hypothetical covenant child. I will look forward to LC's next post.

Debate on the Marks of the Church: Response to the First Clarification

This post continues a conversation I have been having with the blogger at By the Light of Latimer's Candle ("LC") on the subject of church discipline.  You can find his latest response to my previous post here, and I would urge you to read it.  At that location you will also find links to our earlier posts. As a sign of our commitment to discuss the issue thoroughly, I would note that after writing this present post, LC and I will each have written multiple entries while barely touching on the ultimate subject of our discourse.  At this point we are continuing our discussion of the sacraments and a bit of church government. These are foundational issues that lead to differences down the road.

Before responding to LC's latest entry, I wanted to pause to say a word to our readers who don't come from a confessional background and may wonder about our persistent references to his Anglican Book of Church Order and my Presbyterian Westminster Confession of Faith.  Why not just get back to the Bible?  We would both -- I'm presuming to speak for LC here, but I am doing so with considerable confidence -- affirm that the Bible is our only final authority for faith and practice, and it stands above all creeds and confessions, which only have authority insofar as they agree with Scripture.  However, while we look ultimately to Scripture, we do not talk about the Bible as though it fell out of heaven the middle of last week.  These questions have been discussed by Christians for two millenia, and LC and I stand in two historic streams (frequently convergent streams, I will add) of that discussion.  We look to the Bible ultimately for our faith and practice, but neither of us is arrogant enough to suppose that we should look at the Bible in a way that suggests that this 2,000 year discussion has not occurred.  Rather, we openly represent viewpoints that have been informed by that discussion.  The failure to engage doctrinal and ethical issues in this way is a significant weakness of the modern church.

It should also be said, though, as LC implied in his latest post, that it is not helpful for us to try to represent all who stand in our respective streams.  Even among conservative Presbyterians, there is a fair amount of variety in terms of confessional adherence.  Some Presbyterians in my denomination, the PCA, are more or less evangelicals who believe in predestination, while others are more thoroughly covenantal and confessional in their orientation (of note: in recent years I have moved from being more like the former category to more like the latter).  Anglicans have at least that much variety, and this has impacts in terms of worship, confessionalism, the sacraments, and, of course, church discipline.  While this does not mean that LC and I are representing just our individual viewpoints, it does mean that the conversation will move best as we set out to represent that portion of our churches' positions with which we most closely align.

With this background, I will now set out to respond to some of the key points in LC's latest post.

1. In response to my criticism of Anglicanism's holding to 7 sacraments, LC took more time to distinguish between the two sacraments instituted by Christ and the other "sacramental rites," which I suppose should be called everything you could want from a sacrament, and less.  Snide remarks aside, while I would suggest that the designation of "sacramental rite" is unhelpful and open to confusion, I don't know that our differences here are terribly important to our discussion.
2. Regarding the Lord's Supper, Presbyterians agree with LC's statements that Zwingli's memorialist only view is insufficient and emphasize both communion and baptism as means of grace. Chapter 27.3 of the Westminster Confession of Faith declares, "The grace which is exhibited in or by the sacraments rightly used, is not conferred by any power in them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it: but upon the work of the Spirit, and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers."  While LC did not address the subject of the nature of the presence of Christ in the sacrament, I would note in passing that Calvin, and Presbyterians after him, held to a mediating position that differed both from Luther's consubstantiation and from Zwingli's symbolic view, with Calvin maintaining instead that by the Holy Spirit, Christ is spiritually present in the bread and wine to the faith of the partaker.
3. On the subject of the relationship between baptism and regeneration, LC provided helpful clarification, but it is also clear that we have substantial differences in this area.  I would agree with his statement that "election and covenant inclusion are not synonomous," as this is crucial to understanding the distinction between the visible and invisible church.  The visible church (that which we can see) is made up of all who profess faith in Christ and their children.  It is essentially equivalent to the Kingdom of God.  The invisible church is composed only of the elect, meaning those who are not elect and never actually believe are excluded. In Presbyterian ecclessiology, baptism is open to believers who were not previously baptized (we hold to believer's baptism!) and to the children of believers (when at least one of the parents is a Christian).  However, not all baptized children who come of age ultimately believe, and so some of them were not elect. Because Anglicans hold to, if I am reading correctly, baptismal regeneration for elect children, that leads to a different thological approach to their understanding of both baptism, which is received differently by elect and non-elect children, and reprobation.  While I would recognize baptism as a sign and seal of the covenant which, as such, signifies regeneration, I would not hold that in baptism the Spirit brings about regeneration for the elect or, of course, the non-elect (at least not in the normal course of things:  the Spirit willeth as He moveth). The Westminster Confession of Faith helpfully breaks down the issue this way:  "The efficacy of baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God’s own will, in his appointed time."
4. While it will be interesting to see how the topic in the above item unfolds, it appears to me that this distinction explains to a large degree why Presbyterian talk about church discipline and fencing the table at communion strikes someone holding to the Anglican view as indicating a quasi fall from grace or a type of light legalism. While I think that we recognize that both of us, in fact, hold stringently to the doctrines of justification by grace alone through faith alone and to the perseverence of the saints, it is not hard to see how misunderstandings can emerge. That is the theme that LC develops over a few paragraphs in the latter half of us post, and I think he is largely correct regarding the nature of the difference in understanding. I do disagree somewhat in that I think that he underestimates the extent to which Presbyterians value the Supper as a means of grace and instrument of the Holy Spirit in our sanctification (though I concede that since most Presbyterians don't observe it as frequently as do Anglicans, we don't seem to give it as much priority).  However, I think that the differences over baptism and regeneration lead to some profound downstream differences.
5. LC clarified that the episcopol hierarchy relates to the offices and not to the persons holding those offices.  While I don't see a need to belabor the point, I will remind him that this remains a significant difference from Presbyterian ecclessiology.  There is no hierarchy of elders in the Presbyterian church.  We have only two ordained office -- elder and deacon -- with the latter office being one of service and the former having spiritual authority.  Within the elders, there are no positions of greater authority -- thus, there are no bishops, archbishops, etc., within our structure. Regional jurisdiction is just made up of elders who have convened in accordance with the bylaws of a presbytery, synod, general assembly, etc. However, there is nothing higher than an elder, and while most Presbyterians distinguish between teaching elders (seminary trained and ordained pastors) and ruling elders (ordained laymen), in the courts of the church the two have equal standing.

I enjoyed the quote from Luther and have found these interactions illuminating.  I will look to LC to respond to these points as he sees fit and decide where we proceed next.

 

Church Discipline: an opening response

This blog post will be the first in a series in which I interact with the writing of the blogger at By the Light of Latimer's Candle regarding the marks of the church generally and the issue of church discipline in particular. He is addressing these issues as an American Anglican with historically Reformed commitments; I write as a Presbyterian with the same commitments. Both Presbyterians and Anglicans were present and engaged at the assembly which created the Westminster Confession of Faith, so those who adhere to our historic faith commitments have much in common.

He has started the discussion with two posts here and here. In those posts, the blogger outlines a bit about how our discussion came about, points to the significant areas of agreement that we have theologically, and provides detailed information regarding the Anglican understanding of church and worship. I learned a great deal about his Church through those posts, especially the second of the two. All of this will serve as important background as we get into the nuts and bolts issues of church government and discipline.

The origins of our discussion go back nearly two years, when that blogger and I met at a conference devoted to a discussion of a need for another Reformation comparable to the one that occurred in the 16th century. That he and I were both in attendance at the conference is an indication of our shared theological beliefs, and in his first post, he does an excellent job of emphasizing that this is an intramural disagreement among friends. Thus, while we may decide to take off our gloves and spar vigorously, onlookers should recognize this discussion for what it is. We debate and discuss as brothers in Christ with a shared interest in and passion for the glory of God and the Gospel of Christ. The matter that we are discussing is not a difference between apostacy and orthodoxy. That is not to say that it is unimportant, either. Nonetheless, I would expect these conversations to be vigorous, yet respectful. If we don't ultimately find agreement on all things on the other end of our debates (and because we both have spent coniderable time arriving at our present positions, that is the likely outcome), we will have nevertheless, I trust, sharpened our own respective views while also understanding each other's positions more clearly. Understanding Christ's glory as our ultimate end, these are worthwhile goals.

At that conference of nearly two years ago, one of the suggestions that arose regarding the needs of the modern church concerned church discipline, which is rarely practiced and widely misunderstood these days, and on that issue there was disagreement between those coming from a Reformed perspective and those operating from a Lutheran or Anglican understanding. The other blogger and I debated this issue over dinner during those meetings. As he outlines in the first post linked above, our discussion was recently renewed when I posted definitions of legalism and antinomianism on another website. The definitions I posted are as follows:

Definition of legalism: any attempt to use the moral law as a set of requirements by which a person can attain favor with God; or, for a Christian, any attempt to use the moral law as posing a threat to the believer or creating a system of punishment and rewards.

Definition of antinomianism ("no law") -- failure to recognize the moral law as a universally valid measure for human conduct before a holy God, by which measure we all fall short; or, for the Christian who has been delivered from condemnation, the failure to recognize the moral law as a guide for how we can show gratitude to God.

I was attempting to offer definitions related to these two misunderstandings of the nature of the law by importing what is often referred to as Calvin's first and third uses of the law. According to Calvin, the first use of the law, or the so-called pedagogical use, is to make so clear our sinfulness as to drive us to faith in Christ as our only hope. Thus, the first use of the law relates to issues of sin and guilt with condemnation as an end. The third use of the law is that of an encouragement and a guide as to how the justified sinner can show gratitude to God for his amazing power and grace. To mistakenly apply the first use of the law to a believer is to attempt to bring him back into a state of condemnation and to deny him of the joys of peace with God (Rom. 5:1) and freedom from condemnation (Rom 8:1), as well as the assurance that nothing can separate him from God's love (Rom. 8:39). To deny the third use of the law is to abandon the way that the biblical writers use the law as a guide for those who no longer are under the law as an instrument of condemnation (see Galatians 5, for example). This is a common understanding of Reformed Christians, sometimes actually heard in churches, and the other blogger amplifies these points nicely in his first post.

Nonetheless, the other blogger suggested that my definitions, while agreeable, presented the appearance of legalism when churches exercise discipline toward their members. That brought us to this discussion of the marks of the church. As he pointed out, in the Presbyterian understanding, a church is said to exist where the Word of God is preached, the sacraments are rightly administered, and discipline is exercised. That last point is the one that we are going to look at.

Before delving into the issue of discipline a little more deeply, I want to say a bit about the sacraments, as I think that some disagreements on those issues result in downstream differences on church discipline. If I understood the Anglican position correctly -- and I am asking for clarification here -- what is being affirmed is baptismal regeneration. That is, in baptism, the Holy Spirit works to actually regenerate the recipient of the baptism. While that regeneration is not ex opere, meaning a mechanical operation, as in Catholic theology, it is the means by which regeneration is effectuated. If that is correct, this would differ markedly from Presbyterian theology, which would consider that to constitute confusion between the sign and the thing signified. It is true that in Scripture -- and in our confessions, that the sign and thing signfied are often so intertwined that the sign is sometimes referred to as effectuating what it signals, but it is nonetheless important not to confuse the two. If baptism brings about regeneration, one is left with choices which don't seem to be biblical, as it seems to follow that either 1) all of those who receive the sign of the covenant are elect; or 2) some are regenerated but not elect. Without getting into a litany of texts at this point, neither of those options seems biblical to me. Nonetheless, this difference may account for the allegation at the end of the first post that church discipline assumes "an implied ability of a person to fall from grace." I don't agree at all that is the case, but will look forward to further discussion.
The other sacrament that Presbyterians recognize is Communion, and the other blogger rightly understands that we give much attention to what we call "fencing the table," that is, explaining who should participate in it, with I Corinthians 11 providing the primary authority. Presbyterian practice on this and other issues related to the Lord's Supper varies significantly from congregation to congregation. Generally, Presbyterians will say that Communion is open to baptized persons who have made a credible profession of faith in Christ and are members in good standing of an evangelical church. Those who have known sin that they refuse to repent over are urged not to participate. The point of that is not to exclude Christians from Communion, but to urge them to repentance.

The other blogger mention that Anglicans recognize a total of seven sacraments, with five additional ones often relegated to the status of "sacramental rites." I hope that he will pardon me for thinking this to be evidence that the Anglican apple did not fall far enough from its Romish tree. Similarly, Anglicans have an episcopal form of government complete with claims of apostolic succession. Presbyterian government has courts made up of representative elders while affirming the parity of all ordained elders and denying apostolic succession. This last matter may have important implications for the issue of church discipline.

The Nature of Church Discipline

I will close this post shortly in order to give the other blogger an opportunity to respond, but I want to say a bit about our main subject concerning the nature of church discipline. First, while even Presbyterians tend to use the term entirely in the negative sense of sanctions imposed by a church court, in fact the term "discipline" embraces both positive and negative aspects. Thus, the PCA's Book of Church Order (Chapter 27) states the following:

Discipline is the exercise of authority given the Church by the Lord Jesus Christ to instruct and guide its members and to promote its purity and welfare.

The term has two senses:

a. the one referring to the whole government, inspection, training, guardianship and control which the church maintains over its members, its officers and its courts;

b. the other a restricted and technical sense, signifying judicial process.

Because the term "discipline" includes both positive and negative aspects, having as their goals the glory of God, the purity of the church, and the repentance of sinners, it is considered as "a benefit" to which church members are "entitled." Thus, discipline should not be understood in just a negative sense.

With regard to judicial process, our Book of Church Order specifies five types of censures. Two of those are related to the suspension or removal of ordained officers from their positions. The three which are applicable to laymen are:

• Admonition, which is a formal reproof
• Suspension from sacraments, which is temporary exclusion from the ordinances; and
• Excommunication, which is only to be exercised in instances of gross sin or heresy.

I am going to stop at this point. I will look forward to questions, comments, and even snide remarks.