Monday, May 22, 2023

Aloneness and The Comfort of the Gospel

 II Cor. 1:3 Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 4 who comforts us in all our affliction so that we will be able to comfort those who are in [a]any affliction with the comfort with which we ourselves are comforted by God. 5 For just as the sufferings of Christ are [b]ours in abundance, so also our comfort is abundant through Christ.

Even before the fall, the first thing that God ever pronounced "not good" was the aloneness of man. Yesterday Mark and I had the pleasure of the company of two sweet couples, who shared burdens with us, as we shared our common struggles with them. Thanks be to God that we are not alone in this world filled with temptations, hardships, afflictions, and turmoil.

Being alone in suffering is too much to bear. But being in the presence of God's people who listen without judging harshly and can be present in our weaknesses is a little glimpse of what it is to be in the presence of the Lord who faithfully abides with us in the darkest places.

Not only did our Beautiful Savior live on this earth to face every temptation and pass the test for us. Not only did He suffer the penalty for our sins. Not only did He impute to us His own righteousness. Not only does He intercede for us on the basis of His own empathy for our pain. But He abides with us always. And then He gives us people in the fellowship of the saints to come along and comfort us in our afflictions. What a good God is ours. 

Wednesday, March 15, 2023

Sound-bite Theology




This snip from Twitter is case in point why sound-bite theology isn't the best way to teach.

*What does Law mean, and how does it apply in the situation he's thinking about?
*How is the Gospel costly? Who does it cost?
*What does churchy mean?
*What does preachy mean?
*What is Jesus judging ?
*What does religious mean?

Not all of God's Law applies to all people, in all situations, in all places throughout history. The believer is not under the Law for justification. Jesus fulfilled all of the Law's requirements for us and for our salvation. Now, out of gratitude for what He has done, we seek to live in accordance with His Law, but not for our standing with God.

The Gospel costs us ****nothing. The Gospel is the life, death, burial, and resurrection of the Lord Jesus Christ for us. It is the Good News that all His righteousness is ours' and all our sin became His. There is no debt in the Gospel.

Churchy? I don't know what this means, but I would encourage every believer to be in a church that understands its true and primary function: to pronounce clearly, Law and Gospel week after week. Beyond that, embrace sound ecclesiology as demonstrated throughout the history of the church. For more on that, read the Reformers. We have a rich history and a rich tradition.

Preachy? A pastor who doesn't recognize his own sin, who blurs Law and Gospel, who looks down his nose using his own version of the law, or God's law unlawfully, who doesn't know the riches of God in Christ and never pronounces that, should GO HOME.

Jesus the Judge? Indeed, He is coming again to judge the living and the dead. Preach that. But remember, His mission statement was "to save His people from their sins". He is currently in the business of finding, wooing, and alluring His sheep. He is not coming at us with a rod. His most fierce pronouncements of judgment during his 33-year ministry on earth were toward the preachy and the judgey who had motes in their own eyes while straining at the speck in the others' and who put stumbling blocks in the way of others who desperately needed a Savior.

Religious? Refer back to my point on ecclesiology. It is immensely important to be a part of a sound church; one that faithfully preaches God's two words: Law and Gospel, that provides the sacraments rightly, that disciplines wisely and kindly. But a church whose religion overlooks and confuses these things should be avoided.

Bottom line: I would advise those I care for to avoid sound-bite theology. Get to a good church and learn of the riches of God in Christ for you.

Gospel blessings.

For more on these topics, use the Gospel Gal search engine. There is much to be found on soteriology (salvation), the Reformation, the Creeds, and the church.

Tuesday, December 27, 2022

The Husband is Not Christ

The prophets, priests, and kings of the Old Testament were types and shadows of the 
coming Messiah. Jesus Christ is that perfect prophet, priest, and king. Read how the Reformers saw Him. Heidelberg Catechism 31 is very explicit on this.

Reading this anointing into the role of husband is a misuse and abuse of Scripture.

There is nothing in the New Testament that says a husband is the prophet, priest, and king over his household. The vocation of husband is a unique calling, in that he is called to love and serve his household as Christ loved and gave Himself for his bride, the Church.

What we are told, explicitly is that wives are to honor their husbands. And that children are to obey their parents. There is nothing novel about this. But when a husband, church, or movement makes the role of husband into more than it actually is, you lose the whole beauty of the relationship.

Jesus is our great Prophet, Priest, and King. And as such provides us with the ultimate revelation, sacrifice, and preservation of our redemption.

When we lose sight of these benefits, attributing them to a man, we create an idol. 
Don't idolize marriage. And do not idolize the vocation of husband. Let it be what it is designed to be... A loving union in which two people honor and cherish one another for their mutual happiness and good.


Saturday, December 24, 2022

Christmas and The Church Calendar

If you knew me a decade ago, I was still coming out of a somewhat separatist, hyper-Calvi-Baptist mindset. For years, our family did not celebrate Christmas, although we recognized the incarnation all year. I would urge Christian friends to consider the roots of the traditions they practiced. I said so many things and held so many strange beliefs but if I'm honest the bottom of it was ignorance of church history and practice and some kind of legal spirit that would not let go of my conscience. ...So many things I wish I could take back and do over, especially for the sake of our girls who are now grown and developing their own customs.

Now there are many reasons I now participate in this holiday. The church has celebrated Advent and the Incarnation at this time of the year for generations, and
the church calendar is not new and it is not based on a pagan calendar year. If you follow our Prayer Book, the Anglican Book of Common Prayer the church calendar starts with Advent, builds all the way to Pentecost, then "Ordinary Time". The purpose is to take the Church through redemptive history, from the Promise of Christ's coming through His entire earthly ministry, to the coming of the Holy Spirit, to the outworking of the Gospel in the lives of God's people.


Nothing could be less "Pagan" than the liturgical calendar. It focuses us on our Savior, His work on our behalf, and all His saving benefits throughout the year.

So, as we celebrate Christmas this year, I again fix my gaze on Jesus: the promised seed of the woman in Genesis, the promised seed of Abraham, and the promised Son of David, who took on human flesh, to live a life of personal, perpetual, perfect obedience to the Father ***in. my. place.

Jesus didn't come into this world a full-grown man, climb up on the cross and die for our sins, only. First, He lived! He was conceived by the Holy Spirit and the Virgin Mary, was born in a stable, and then lived a  righteous life so that His righteousness could become ours. Glory to God in the highest and thanks be to God for sending His one and only Son in love,  for us. 


May His peace rest upon you and your households today and always.



Monday, December 19, 2022

"Where is Your Rest?" A Sermon by Michael Sundberg

Where is Your Rest?

A Sermon by Michael Sundberg (Paramount Church)

You can watch it online, here: 
https://www.youtube.com/watch?v=DRXEexux1lQ&ab_channel=ParamountChurch

Text: Hebrews 4

Context: Author is providing an exhortation by drawing a comparison to Israel’s wilderness wanderings on the way to the Promised Land (ch. 3).

It’s important to note the Jewish background of these believers in the letter to the Hebrews that they were tempted by various pressures to revert back to realities that had already passed away.

And this entailed focusing on the temple, the sacrifices, and other ceremonial aspects of the law in the holy land. He labors to show them that much of these external realities were types and shadows but not the ultimate realities themselves. This signified a lack of grasping the ultimate significance of the person and work of Christ. And so the author of the Hebrews labors to make clear the distinctions between the old covenant and the new and better covenant inaugurated through the redemptive work of Christ. Christ the better mediator establishes this better covenant founded on better promises (Heb. 8:6). The author shows the futility of going back to the shadows in light of Christ’s coming and bringing fulfilment. The author is going to do the same thing in regard to the reality of rest and show us where it’s founded, how it can be obtained and its benefits to us.

3 POINTS: 1. The Promise of Rest, 2. Typological Rest, 3. Realized Rest – as this rest unfolds over redemptive history and its relation to the work of Christ and unity in Him.

I. The Promise of Rest

V1. Therefore, let us fear if, while a promise remains of entering His rest, any one of you may seem to have come short of it.

There is a ‘promise’ and an exhortation to “fear” – godly fear to take seriously this offer in contrast ‘to coming short’ that is to not obtain the promise.

Need to look at: BACKGROUND TO HIS REST and highlight a few aspects in order to draw out some important implications of this text. This rest points back to the creation in the book of Genesis where it is first presented in the creational order – the 7 th day when God rested from His works. (V4). Interwoven are these concepts such as rest, the 7 th day of creation, and the Sabbath.

Sabbath and rest go hand in hand; early on it signified a ‘day of rest’ patterned after God’s 7 th day rest (EX 20:8).

First off from the beginning this rest proclaims God’s enthronement.

One scholar writes “This rest of God may be more specifically understood as a royal kind of resting...God created the heaven and the earth to be his cosmic palace and accordingly his resting is an occupying of his palace, a royal session. The dawning of the Sabbath witnesses a new enthronement of Elohim” (Meredith Kline, “Kingdom Prologue”)

This Sabbath-Rest also tied to the idea of consummation.

In the same author’s words: “the Sabbath proclaims the name of the Creator to be Consummator” (Kline, “K.P.”)– He is the First and the Last, Alpha and Omega. The divine rest of God reveals His royal enthronement and His sovereignty as Creator and Consummator as history unfolds under His powerful rule.

The question is how does this apply for God’s people? Where is this rest offered and how is it obtained? Present Rest, Completely Future Rest?

KEY Aspect to Demonstrate: From the standpoint of Israel and the background of the Jewish believers (Whether or not they were already experiencing this rest due to being in the promised land?)

V2 makes clear what this ‘PROMISE’ hinges on. Message of REST - Grounded on the THE GOSPEL (v2) For indeed we have had good news preached to us, just as they also.

Parallel between hearing this message now and back then. Referring to the Gospel in promise, and the work of Christ manifested in types and foreshadowed in the sacrificial system. The Israelites truly received this Gospel beforehand. Paul says, Christ was the rock that was with them (1 Cor. 10:4). In the one covenant of grace, they truly partook of Christ by faith experiencing the Gospel in promise as it was administered in the Abrahamic covenant and a picture of Christ’s coming work in the Old Testament priesthood and sacrifices looking forward to its fulfilment.

How did they fail to reach – the promise of rest? Unbelief (3:19)

V2. but the word they heard did not profit them, because it was not united by faith in those who heard.

Why did this ‘Gospel’ word have no profitable effect. This was in those who had “no faith.”

Conversely Faith is needed for the acceptance and reception of the Gospel.

We know the Holy Spirit creates faith through the preaching of the Gospel, but it does not benefit the unbelieving. In this case where the Gospel is proclaimed in the covenant community, there were those of Israel who participated outwardly in the administration of the covenant but did not inwardly and truly “possess the substance of the covenant,” that is Christ and His saving benefits which is why the author continues to call His audience to faith in Christ.

He is confident of their possession of true faith. V3. We who have believed (Question: Faith in what? – Faith in the word of the Gospel). Reminding this Christian community of their belief in the Gospel, in the person and work of Jesus Christ and what its present implications are now that they are under the New Covenant.

V3. For we who have believed enter that rest.

We “enter,” His rest. In Greek that is the Present Indicative meaning we “Begin to experience”

For us as for them entering this rest occurs in the present by faith in the Gospel, by trusting in Christ. By this, we enter His rest which clues us in to the type of rest that it is.

John Owen: “This rest, then, we say, firstly and principally, is that spiritual rest of God, which believers obtain an entrance into by Jesus Christ, in the faith and worship of the gospel, and is not to be restrained unto their eternal rest in heaven” (Owen, “An Exposition of the Epistle to the Hebrews.”)

This ‘Salvation-rest’ is available now.

In another SCHOLAR’s words: “One of the themes of Hebrews is that through Christ the heavenly realities have become accessible to believers, and rest is one of those realities” (Lincoln in L. Irons, “Entering God’s Rest”). He continues, “the writer of Hebrews views ‘rest’ as an eschatological resting place with associations with the heavenly promised land, the heavenly Jerusalem, and the heavenly sanctuary” (Lincoln in L. Irons, “Entering God’s Rest”).

Such heavenly places are not described in Hebrews as being enjoyed or inherited solely in the final consummation…[They are] supernatural realities presently enjoyed by the people of God by faith.” (Lincoln in L. Irons, “Entering God’s Rest”)

Continue to look at V3+4 we continue to see the VALIDITY AND CONTINUITY OF GOD’S DIVINE REST, highlighting the significance of the seventh day of creation, the rest that remains a vital reality for the people of God to enter into.

CONTRAST: introduced between resting and working – God rested from all His works. Later on this introduces implications for the people of God in the experience this rest. This rest came after works – indicated a paradigm for Adam where participation in God’s divine rest was what he and his descendants had to look forward to.

FROM THE BEGINNING THERE IS A COVENANTAL AND ESCHATALOGICAL SCOPE TO THIS SABBATH-REST:

Listen to how Reformed Scholar Meredith KLINE explains this: “Mankind’s cultural endeavors were to move forward to and issue in a sabbatical rest. In fact, man was to come by way of these works at last into God’s own royal rest (Heb 4:1ff.)…the history of the original covenant was to be characterized by an eschatological thrust and direction. It was to have a sabbatical structure... Entering into the kingdom program as God’s servant-son, man was to reflect the
divine glory, advancing through his six days of work to the seventh day of completion, from kingdom development to a Sabbath of joyous shalom” (Kline, K.P.)

FOCUS ON THE COVENANTAL ELEMENT HERE: Entailed man’s responsibility to fulfill the covenant of works, to perform His duty in a probationary period in the garden exhibited by the command not to eat of the tree of knowledge of good and evil (Gen. 2:17). He was to render perfect, personal, and perpetual obedience to God and obtain the blessing of life for him and his descendants, enjoying fellowship with God in paradise and enter into God’s Sabbath-rest. After the fall, the covenant of works remains in place but it’s no longer the case that fallen man can accomplish it, which brings the vital need for it to be fulfilled.

V6. “It remains for some to enter it.” Some in response to the good news “failed to enter because of disobedience.” – Refers to unbelief (3:18-19).

Expresses this dual-response to the announcement of the Gospel. In some belief, in others hardness of heart and unbelief. Similarly, Paul says of the ‘fragrance of Christ;’ ‘to the one an aroma from death to death, to the other an aroma from life to life (2 Cor. 2:16).

All this emphasizes the need for faith

V7. He again fixes a certain day, “Today,” saying through David after so long a time just as has been said before, “TODAY IF YOU HEAR HIS VOICE, DO NOT HARDEN YOUR HEARTS.”

“Today” – We see the continuing relevance of the promise of rest tied to the announcement of the good news that comes to each new generation, is the message to be received by faith.

If you ‘Hear His voice.’ What is He speaking that requires and should be met with faith?

What’s spoken is not the law. Scripture says, “The law is not of faith” (Gal. 3:12) The law is written on our hearts at creation. The Gospel is the message from heaven, is completely outside of us and comes in blessing to benefit all the hearers who receive it in faith. Z. Ursinus (Commentary on the Heidelberg Catechsim) writes, “The law is known naturally, the Gospel was ‘divinely revealed’ after the fall.

(Context of the chapter and the book) What God is Speaking is His saving Word in Christ (1:3). Looking to this period of redemptive history, He has now finally spoken in the Son, the Word made flesh, the revelation of Jesus Christ through the Holy Gospel, (as Heidelberg Catechism Q. 19 explains), “First revealed in Paradise, afterwards proclaimed by the holy Patriarchs and Prophets, and foreshadowed by the sacrifices and other ceremonies of the Law; and finally fulfilled by His well-beloved Son.” This Gospel message is what is spoken that ushers believers into real rest.

This appeal is really an appeal to hear the voice of the Shepherd, to respond in faith and not unbelief, and by faith to partake in and receive Christ. We could say to receive Christ by faith is

to ‘enter rest.’ Faith apprehending and bringing us into union with the life-giving Christ, where we live and abide in Him and He in us and receive all of His saving benefits. 

II. Typological Rest 

THIS PRESENT AND AVAILABLE REST PICTURED IN ISRAEL’S HISTORICAL EXPERIENCE

V8. For if Joshua had given them rest, He would not have spoken of another day after that.

We can first observe Joshua as a type – a man who by leading Israel in conquest through physical battles acquires this earthly, temporal rest in the promised land, a picture that pointed forward to the attainment of true rest.

1 KINGS 8:56:“Blessed be the Lord, who has given rest to His people Israel, according to all that H promised.”

Israel may have experienced a form of rest, but Joshua did not lead the people into ultimate rest.

V8: Another day after / Later Day. ANOTHER COMMENATOR NOTES: “If in fact Joshua had achieved the promised rest, there would have been no need for the renewal of the promise in Ps 95.” (William L. Lane, Hebrews 1–8).

The author to the Hebrews is saying: JOSHUA DID NOT BRING LASTING REST, SO ON THE BASIS OF PROMISE THERE MUST BE A GREATER REST. This signified that the issuing in of this greater rest must necessitate a ‘Greater-than Joshua’ to lead the people into it.

Calvin explains how through David’s exhortation in this Psalm quoted, “they were reminded of the duty of seeking a better rest.” (Calvin, Commentary on Hebrews)

One vital thing to note, unlike the temporal rest experienced in the promised land after Joshua’s leadership and Israel’s conquest, this greater salvation-rest does not come by our own physical doings. This rest only comes from Jesus Christ which is why He says “Come to Me, all who are weary and burdened, and I will give you rest (Matt. 11:28). Truth inherent here is: Our human works by no means establish or secure the reality of eternal rest, nor do they preserve the reality of rest. Only God in Christ brings us into all the blessings of rest. 

Secondly, we see the land of CANAAN as a type. The promised land is typological, pointing to the heavenly land and providing a picture of rest that pointed forward to true and eternal rest ultimately fulfilled in the consummation.

Earthly and temporal – Not ultimate/permanent rest.

Brown and Keele (Sacred Bond) explain the PROMISE OF THE LAND (given in the

ABRAHAMIC COVENANT) and its FIRST STAGE FULFILLMENT: They write, “The nation Israel and the land of Canaan were only pictures and foreshadows of a far greater fulfillment revealed in the N.T.”

CALVIN in reference to Canaan also says: “it was an image and a symbol of the spiritual inheritance. When, therefore, they obtained possession of it, they ought not to have rested as though they had attained to the summit of their wishes.”

The holy land was not the final place of rest. The Israelites did not experience ultimate rest in the land. This is why the author of the Hebrews says Abraham was looking for the heavenly city whose builder and maker is God (Heb. 11:10). The complete Sabbath-rest is only anticipated

through Israel’s experience of the promised land as it pointed to the coming heavenly country paired with humanity’s hope of fellowship with God for eternity. This possession of heaven and living in perfect communion with God has now been secured through Jesus Christ.

Listen to what C. Olevianus says in reference to this: “By His ascension Christ makes us to sit with Him in heavenly places (Eph. 2[:6]), so that we do not simply anticipate heaven in mere hope but already possess it in Christ our Head and Brother.” (Olevianus, An Exposition of the Apostle’s Creed)

His ascending in our very nature is our guarantee that we possess heaven through Him now by faith as we await the new heavens and new earth.

All this that was typified leads us to the core truth: JESUS THE GREATER THAN JOSHUA IS THE ONE WHO LEADS US INTO THIS ENDURING AND GREATER REST, GOD’S SABBATH REST.

III. Realized Rest
 
[corresponds to the eschatological concept the already/not yet]

V9. So there remains a Sabbath rest for the people of God.

This “Sabbath rest” is what KLINE calls the “experience of God’s people in the new
covenant…a participation in the divine rest of the ongoing seventh day of creation.” (Kline, K.P.)

This is only possible because Christ did indeed enter that eternal rest of God, acquired paradise on our behalf, and as the God-Man leads His people by His power into all the blessings and spoils of His victory.

Kline again writes: “It is through Jesus, the second Adam, that God’s people find their way into the realm of Sabbath rest with God. It is he who leads them into the true and eternal Canaan, the new Eden (Heb 4:8–10).” (Kline, K.P.)

Such truths underline the superiority of Christ and the New Covenant, the greater and enduring rest, the kingdom eternal that cannot be shaken and its coming consummation glory.

V10. For the one who has entered His rest has himself also rested from his works, as God did from His. 

Scripture teaches first and foremost definitively, the reason why there is this resting which entails a laying aside of works ultimately due to the perfect merit of Christ. – He alone is the ONE who after fulfilling the task appointed by the Father as our Surety, having purged our sins, has ‘SAT DOWN’ at the right hand of the majesty on High (1:3).

Hebrews 9:12: “Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption.”

Looks back to the ORIGINAL TASK AT CREATION: Christ perfectly accomplished what Adam failed to do. The covenant of works for man to fulfil in Eden which would culminate in the entrance and ongoing experience of God’s Sabbath rest is now a present reality on account of the work of Christ in the Gospel.

FOR US THIS REST COMES BY THE PERFECT WORK OF CHRIST OUR SAVIOR.

Rom. 5:18: “Through the obedience of the One the many will be made righteous.”

Here’s the significance: WE INHERIT THE BLESSINGS OF THE NEW COVENANT AND THIS REALITY OF REST APART FROM WORKS PRECISELY BECAUSE JESUS FULFILLED THE LAW / HE FULFILLED ALL RIGHTEOUSNESS.

Gal. 4:4-5: But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law, so that He might redeem those who were under the Law, that we might receive the adoption as sons.

In the words of Dutch Theologian BAVINCK: Christ does not [merely] restore his own to the state of Adam before the fall. He acquired and bestows much more, namely, that which Adam would have received had he not fallen. He positions us not at the beginning but at the end of the journey that Adam had to complete. He accomplished not only the passive but also the active obedience required; he not only delivers us from guilt and punishment but out of grace immediately grants us the right to eternal life. (H. Bavinck, Reformed Dogmatics, Vol. 2)

Because of the obedience of Jesus Christ, we have REST FROM THE EXACTING DEMANDS OF THE LAW that says, ‘do this and live,’ from THE ABSOLUTE PERFECTION REQUIRED OF IT, and the impossibility of it as a way of acquiring life for fallen mankind due to sin. For us this rest is by grace, where one does not work but ‘believes.’ (C.f. Rom. 4:4).

Beautiful truth here: Christ is the end of the law for righteousness to everyone who believes! (Rom. 10:4).

Relays a two-fold consequence for us: on the one hand resting from legalistic works and on the other resting from evil works due to the flesh.

Guarding against legalism, this means resting from every notion of a works-based salvation, or the impetus to ‘earn or augment’ salvation by good works, from covenantal nomism (idea of being in by grace completed by works), from the notion that works are somehow instrumental in our salvation. Also consists of resting from a ‘Legal disposition,’ which is detrimental to the gospel way of holiness and our assurance.

Listen to how Ralph Erskine speaks of a “Remaining legal spirit which causes believers to live so little to God.” (R. Erskine, “Law-death; Gospel-life)

He says “Though they have shaken off, in conversion, the authority of the covenant of works as a prince, which is a great matter; yet they are many times under the authority thereof as an usurper, and by reason of the old legal nature…the voice of the law speaks many times in the believer's conscience, and he is terrified at the voice of it; for it presumes to curse him, and to desire him to do, or else be damned; and so it weakens his hand, and makes him think God is a hard master: whereas the voice of the gospel in his conscience, is the still, calm voice, sweetly intreating, and alluring the heart to its obedience, and conveying a secret strength to obey, and making the soul to delight in the Lord's way.” (R. Erskine, “Law-death; Gospel-life)

Resting is then looking away from ourselves, from our own works, setting aside a legal disposition, and looking to Christ by faith and trusting in Him for our entire salvation – richly satisfied with His Gospel.

Reformers viewed this resting from evil works as something occurring daily in the lives of the saints: H.C. Q# 103. In reference to carrying out of the fourth commandment? Part of it says, “that all the days of my life I rest from my evil works, [and] allow the Lord to work in me by

His Spirit, and thus begin in this life the everlasting Sabbath.

This ongoing resting from works reflects dying to self and living to God, a reality hinging on Christ’s death and resurrection and speaks of the effects of our union with Him. In Scripture this ongoing aspect is stated as putting off the old self – that is the flesh which means ‘casting off the works of darkness’ (Ro. 13:11-14) and “putting on” Jesus Christ and living according to our renewed nature. (Eph. 4:22-24)

V11 Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience.

We’ve seen the author make clear that failing to enter is a result of unbelief. What does ‘being diligent to enter that rest’ mean in this context?

THIS REST REMAINS FOR SOME TO ENTER. THE EMPHASIS IN THIS ENTIRE
PASSAGE IS FOR ALL WHO HEAR TO BELIEVE ON THE SON AND THE MESSAGE OF THE GOSPEL ON WHICH THE PROMISE OF REST STANDS:

It's not being diligent to work under the laws demands as a way to enter, since the author’s made that clear, much less to work to earn salvation, but to ‘believe in Christ’s work for us,’ to accept the fullness of the rest He truly brings, it’s to trust the sufficiency of His atoning work and cleansing power of His blood. We could say it like this, to be diligent to enter means: to accept the Gospel promise by faith, to receive Christ, this message is Paramount, filling our thoughts, 
conquering our hearts, and a focal point of our attention, the very message that we should continue in, with all the means ordained by God, week after week receiving Christ in Word and Sacrament, gathering in the fellowship of the Spirit who ministers the Gospel to us – it is that which transforms us as we behold Christ!

All this affirms the IMPORTANCE OF BEING ANCHORED AND CONSTANTLY
NOURISHED IN THE GOSPEL.

V12. For the word of God is living and active and sharper than any two-edged sword .

V12 Communicates the living penetrating Word of God, Duel-edged sword: His law and His Gospel, His Word that does not return void, that searches our hearts and thoughts revealing the many responses to God’s Word.

Both the weight of the Law which kills and power of the Gospel bringing life in Christ. 

V13. ‘All things are open and laid bare to the eyes of Him to whom we have to do…to whom we must give account [NJKV].”

The end of verse 13 focuses in on God as He stands as Judge over all mankind, no one is hidden but all are completely exposed before the eyes of God almighty.

In saying this the author highlights humanity’s desperate need of a Savior. Because apart from Christ, mankind in a fallen condition in Adam relates to God as guilty of having broken the Covenant of Works, dead in sin, the Bible says, “all who are under the law are under a curse”

(Gal 3:10), in a state of guilt, fully exposed in shame, suffering physical and spiritual death.

We know an ‘answer’ must be given. Like Adam and eve after sinning in the garden, God said to Adam ‘where are you?’ As Pastor John has taught meaning: ‘Where are you in relation to me now that you have broken My covenant,” There is no cover in the fig-leaves of self-righteousness. Man was exiled, wandering east of Eden. We cannot re-enter by our own doing but are in need of Another to lead us into the Sabbath-rest of God.

All this resonates with Paul’s point in Galatians 3:22: But the Scripture has confined everyone under sin, so that the promise by faith in Jesus Christ might be given to those who believe.

The wonderful truth here is that this is where God meets us with His saving Word in Christ! In our earthly and frail condition, this is the depths to which Christ humbled Himself, clothed in flesh and entered our misery.

After directly after laying out our need, the Apostle proceeds by expounding the wonders of the One who secures our rest! “Therefore…Since’ – having grounds to proceed with assurance ‘because of Jesus.’ On account of the Gospel, we are not left naked and ashamed but are clothed with the righteousness of Christ!

So much to unpack but look at a few things in conclusion. We see the work of Christ in His state of humiliation and then in His ascension / exaltation (v14)

V14 – Great high priest [The obedient Son throughout His life, and our substitute who by His sacrificial death made atonement for sin] – On the heels of His resurrection He ascended and passed through the heavens; He has entered heaven securing the promised inheritance where He now lives to intercede, He has returned us to paradise, restored us to the Father, owing to His priestly work, Jesus, the Son of God.

Admonishment to ‘Hold fast our confession.’ Believing the Gospel, and to live and be influenced daily by its amazing truths, who Jesus is and what He has done for us and all its implications.

As humans the thought may arise but what about the fact that I am weak, burdened by sin, still prone to all sorts of evil, I have indwelling sins and remnants of the flesh remain, at times unfaithful, have struggles, or doubt, maybe tempted, attacked, experiencing heartache, and all sorts of suffering and sorrow. Here’s the same answer: Christ’s work in the Gospel definitively remains even in our weakness. The Gospel is the very power of God unto salvation whereby the 
Holy Spirit strengthens and assures our faith to endure and rely on Him through all these realities, the blood of Christ speaks a better word! (Heb. 12:24)

V15. Because Christ fully acquainted with human suffering can sympathize with our weakness.

He who took on human infirmity, yet without sin. He alone went the distance in paying the penalty for sin, there is now no condemnation. The enemies’ accusations are void, he is defeated, death is stripped of power, who or what can separate us from the love of God in Christ? The One who with great compassion perfectly knows and understands, and who from on high now provides to us in the Gospel the very aid we need. We can rest assured in all of life’s troubles and toils that He knows exactly what we need, comforts us, keeps us by His power as we abide in Him. We can trust that our Savior will indeed hold us fast!

As we close: V16. Draw near (reversal of the Edenic exile): with confidence to the throne of grace. Where goodness and favor is bestowed in Christ in spite of our de-merits and where mercy is the disposition of God’s heart toward us. As truly as Christ our representative perpetually intercedes for us, we can be assured of God’s love and faithfulness to His promise to save us fully as we believe the Good News and trust in Christ’s work for us!

How can we rest today in Christ and the fullness of His Gospel grace?

If we ever feel weary in heart we can rest in His performance on our behalf having obtained perfect righteousness, in His fulfillment of the Law and its curse. We can rest in His canceling the legal debt written against us – paid in full with perfect justice, in His death and satisfaction and propitiating the Father’s wrath. We can rest in His having crucified our flesh, the forgiveness for every sin, freeing us from its guilt and power and in His ability to rescue us from every stain of it.

We can Rest in His Resurrection, in His victory over death, hell and the grave, in His ascending in our very nature so that His entering heaven is proof that we possess it and that every sin of ours has been perfectly dealt with and where He is now exalted as our Prophet, Priest, and King with all power and majesty. We can rest in His intercession at the right hand of the Father which never fails, nor ceases, swallowing up our imperfection, with the comfort that no accusation can
stand as He defends us by His perfect merit and brings our salvation to completion. We can Rest in His coming, the hope of the Gospel, where He will raise up our own bodies and transform them into the likeness of His own.

We share in this season of Advent the joyous truths that through Christ we now experience true rest and at His return we will enjoy the fullness of that Sabbath rest for all eternity. May we take comfort, resting in Christ the Captain of Salvation, the Author and Finisher of our faith.

Michael is a Gospel Gal contributor and member of Paramount Church in Jacksonville, Fla. 

Saturday, December 17, 2022

Marriage & Divorce: A Reformed, Biblical Perspective

Marriage & Divorce: A Reformed, Biblical Perspective
Marissa Namirr (Gospel Gal)

For the past couple of days there has been some discussion about marriage, abuse, divorce, and the permanence view of marriage in a Facebook group I admin. So I wanted to compile some information I've posted on social media over the years and on the blog before. This topic is often discussed my circles.


I want to lead in saying that I personally value marriage. I have been married for over 31 years, respect and love my husband, and esteem my vocation of "wife". I agree with the Word of God, the Church Fathers and Reformed Confessions and Theologians on this topic, and want those in my circle to hear what they had to say.

For clarification, I'll define what the permanence view espouses:

Permanence Teachers:

One author exhorts his readers as many pastors and Bible teachers do: "Is there an escape hatch in marriage? Did God create marriage with a door in and a door out? No! “For the LORD God of Israel says that He hates divorce…” (Malachi 2:16). The only door out is death. Divorce tears apart what belongs together. Even if a marriage comes to the point of divorce, the aim is to bring back together what belongs together. God calls us to keep intact that unity which He created in the beginning between husband and wife. Let each of us in our own place and marriage pray for this unity and work at it.

Whilst the society we live in makes divorce so easy, let us never look to divorce as the way out of marital strife. Divorce, a man-made solution, and hence a sinful solution, cannot solve the effects of sin as experienced in marriage. God's solution to the brokenness of this life, in all its facets, marriage included, is the cross of Christ. On the cross Christ demonstrated, to the fullest extent, the forgiveness and self-denial that alone can keep any marriage intact."

But he does not seem to take into account what multiple sources in the Church have taught on this sensitive topic. I want my readers to listen to the Word of God, the Church Fathers, and Reformed Confessions and Thinkers:

The Bible:

Genesis 2:

18 And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him.

19 And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.
20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.
21 And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;
22 And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man.
23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.
24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.
25 And they were both naked, the man and his wife, and were not ashamed.

Hebrews 13: 4 Marriage is honourable in all, and the bed undefiled...

Matthew 5:

28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:
32 But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

I Corinthians 7:

1 Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.
2 Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.
3 Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.
4 The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.
5 Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.
6 But I speak this by permission, and not of commandment.
7 For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.
8 I say therefore to the unmarried and widows, it is good for them if they abide even as I.
9 But if they cannot contain, let them marry: for it is better to marry than to burn.
10 And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:
11 But and if she depart, let her remain unmarried or be reconciled to her husband: and let not the husband put away his wife.
Clearly, the Lord, Himself, is the Author of marriage. Marriage is good, honorable, pure, good and worthy of our high regard.

Now note what was believed about marriage during the Reformation and what has been taught, recited, and vowed regarding marriage throughout the generations and among the nations in the church. This comes from the Book of Common Prayer (Anglican):



Marriage is a solemn commitment and a covenant between one man and one woman for life. The purpose of this union in society is clear: not the least of which are protection, intimacy, and comfort, representing the union of Christ with His church.

With that clarification, consider this... 

Marriage is not merely a business arrangement, nor is it a piece of paper. But it is also *not a hierarchical relationship like commander to soldier or master to slave. The bond of marriage, as said, is an intimate union, mutually beneficial to both spouses, lending to comfort and happiness.

Marriage is a covenant. It is a contract contingent on conditions. It is, therefore, only as permanent as the vows that are kept by each party. Listen, again, to the 1662 Prayer Book with the vows pronounced in the service of matrimony:

These are the vows and conditions of the covenant. Should these be broken, the marriage covenant is broken: ***Again, when the *vows are broken, *the covenant is broken. It is not a decree of divorce that breaks the marriage. It is the breaking of the vows that does that. So, when considering permanence, the marriage is as permanent as the vows that are kept. This is not to say that people have to divorce if the vows have been broken. It is to say that it is legal/lawful to formally write a bill of divorcement if the vows are broken. What Jesus said, what the Apostle taught, as noted above stand as absolute truth today. But it seems the question remains, what is it to break the covenant? I would suggest that the breaking is whatever fails to honor the marriage relationship: Explicit violations of the covenant: breaking the vows.

The Church Fathers:

Chrysostom (349-407AD):


The Reformers:

And the Reformers taught that the covenant of marriage is broken in certain situations, namely adultery, abandonment, and abuse.

Thomas Cranmer: 1489-1556: (Architect of the Book of Common Prayer):

:


William Ames (English Non-Conformist pastor/author): 1576-1633:




And the Westminster Confession of Faith ((1646): XXIV: V) is explicit in what the breaking of marriage vows is and how the offended party may proceed in relation to the offender:



Finally, listen to a contemporary Reformed pastor on this issue.

'If your spouse relates to you in your marriage in such a way that makes him/her your slave, that's cause for divorce. ~W. Bosch. You can hear the full message here:
https://www.youtube.com/watch?app=desktop&v=CG0d3qYsRag&feature=youtu.be&fbclid=IwAR36UjK2voEjhmpc7KRFGx6DN6j0V1blgzR1n7ybxs3myE9OTgSfq2Px740#bottom-sheet&ab_channel=JubileeChurchOttawa

In closing, I want to clarify that marriage is too significant a union and too important a covenant to undermine it by robbing it of its honorability. We dishonor marriage when we promote the idea that anything goes, and that we need to tolerate anything and all that a spouse may do to offend and violate covenant responsibilities. When we witness then remain complacent about active and verifiable hatred for a husband or wife by a spouse we do violence to what we know marriage is. We do no favors to a couple when we fail to uphold what God says about what marriage is and what its functions are. We do harm to what we say about the Bible before our children, churches, and society in what we tolerate within the context of marriage. Marriage is honorable and pure when the beauty of this union is upheld, protected, and practiced.

If you're in a marriage where vows have been violated, you are, as the Apostle instructs, free. 

If you've broken your marriage vows, you may never regain the trust of your spouse, family, church, or social circle. You should not expect reconciliation but seek peace. But above all, remember that there is a generous Savior, and there is no sin that is unforgivable in Him. Turn away from your sin. Confess it to Him and those you've offended. He is faithful and just to forgive your sins and to cleanse you from all unrighteousness. Be reconciled to God, in Christ. 

To all those hurting from broken marriages, please seek out sound pastoral care, professional counseling and safe community in the church. May the Lord heal your woundedness. 

***Disclaimer: I do not necessarily endorse those I quoted in this article. 




Wednesday, December 7, 2022

Abiding in Christ - John 15

Abiding in Christ - John 15
Marissa Namirr and Joy Dudley

Youtube video by the same title is available here: 
https://www.youtube.com/watch?v=RB9ozmdNAVk&ab_channel=GospelGal 


Many times when we think of what it means to abide, we think that we need to do everything we can to stay close to Christ. We think that our relationship with Christ is so one-sided that it is up to us to continue to keep it alive. Unless we abide in Him, we are cut away and thrown into the fire. What comes to mind is an image of a hamster running on a wheel with no rest, motivated by the threat and terror of the law. However, our aim with this post is to show that the famous passage in John 15 is rich with comfort and mercy and that our abiding in the Vine is actually saving faith that connects us to Christ and all of His benefits.

I. Our prior perceptions of abiding in Christ

The teachings I’ve heard in the past seemed to place a supposition of synergism on the text. Abiding is something we do, and although it is said that it is Christ who gives the power to do so, somehow it is suggested that we are able to do things that Scripture contradicts, such as engrafting and pruning. There was no connection made that abiding is actually believing or faith in Christ’s finished and ongoing work for us and in us. This frame created anxiety until I began to think through the analogy of Vine to branches. But the teaching seemed to indicate that we are responsible to maintain our lives in Christ and to produce fruit/growth in a way that is devoid of our understanding of salvation. It disturbed my conscience, but at the same time caused me to question the incongruity of their teaching. ~Marissa

From my experience, abiding in Christ was linked to spiritual disciplines. You were successfully abiding when you were having a consistent time in prayer, bible study, and serving in church. Here is an example from a popular evangelical pastor: “Jack Hibbs (Calvary Chapel Chino Hills): https://jackhibbs.com/a-little-big-word/ : “Believer, none of this happens by chance. It takes a daily discipline of dependence upon God. Abiding means you pray but wait to hear what the Lord has to say. Abiding allows your thoughts to be saturated by your Bible reading. Abiding in Him and He in you is to be empowered by the fruit-producing Spirit. And to this you were called, “By this My Father is glorified, that you bear much fruit; so you will be My disciples.” John 15:8”

The fruits of abiding in Christ were also used as a means to prove your salvation. You can hear a notable example of this perception in Steve Lawson’s devotion called “Unfruitful Branches”. The presupposition of abiding was one of suspicion, not comfort. ~Joy

II. What popular evangelicals are teaching on abiding

Evangelicals too often reinforce teachings that direct us back to our navels rather than to the Source of our life and salvation. Joy and I have taken note of a couple of influential teachers in the current Calvinistic world.

Lawson:

Unfruitful Branches Steve Lawson ( Starting at the 4:33 mark) https://youtu.be/DNzVv981CFU  - Lawson asks the following: “Is there evidence of a transformed life?” In this video Lawson advocates for everyone to examine their lives in light of this verse to see if there is any evidence that their faith is genuine. Lawson communicates that there are many in church that profess faith but don't have a personal relationship with Christ. Lawson further clarifies that the focus of this passage was on someone who is involved in Christian ministry but has never been born again.

MacArthur:

This cooperative view of abiding is picked up by John MacArthur as well.

“Jesus pleads with people who are superficial branches. He says in verse 4, "Abide in Me." He is saying to those who are like Judas, "Be genuine; abide in Me and show that your faith is real; bear fruit and remain on the vine." It is like saying, "You superficial branches: be saved; have a genuine relation to Christ."

…Abiding in Christ is a mark of true salvation. Sometimes a person who is active in the church leaves suddenly and never goes back to church again. Or a leader in the church may become apostate. People in the church wonder what happened. The explanation is in 1 John 2:19 "They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be shown that they all are not of us.

…Christians who think they are bearing fruit apart from the Vine are only tying on artificial fruit. They run around grunting and groaning to produce fruit but accomplish nothing. Fruit is borne not by trying, but by abiding.

To bear genuine fruit, *you must take your place on the Vine and *get as close to Jesus as you can. *Strip away all the things of the world. Put aside the sins that distract you and sap your energy. *Put aside everything that robs you of a deep, personal, loving relationship with Jesus. Stay apart from sin and be in God's Word. [*Emphasis mine.]

Having done all that, don't worry about bearing fruit. It is not your concern. The Vine will merely use you to bear fruit. Get close to Jesus Christ and His energy in you will bear fruit.” “Abiding in Christ”: Grace to You website. 

A few things stood out as odd to me in this post. First, MacArthur talks about church membership twice: once, as quoted above, and once at the end of the post. Both times he gives the impression that church membership should not be viewed as evidence of true faith or true abiding. The Reformed tradition puts a lot of weight on membership in the visible church. By consistently hearing the Word, receiving the sacraments, and having all of our senses moved by the Gospel, we obtain assurance of pardon and a nourished faith. With a renewed understanding of God’s immeasurable love for us, we move forward in confidence and hope as well-nourished branches who abide in the Vine. Abiding in the Vine means being fed and sheltered within the visible body as He abides in us. The promise is made by the risen Christ in Matthew 28. “19…baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe everything I have commanded you. And remember, I am with you always…” How better to abide in Him than to be persistently nourished by Word and Sacrament, receiving all the appointed means of grace.

Second, MacArthur further creates cognitive dissonance when he says, “To bear genuine fruit, you must take your place on the Vine and get as close to Jesus as you can. Strip away all the things of the world. Put aside the sins that distract you and sap your energy. Put aside everything that robs you of a deep, personal, loving relationship with Jesus. Stay apart from sin and be in God's Word…Having done all that, don't worry about bearing fruit.” But how can one take his place on the Vine? Either he is a branch naturally or he is grafted in by someone else. A branch does not attach itself to a tree. It grows there organically.

Finally, He goes on to exhort the reader to strip away all the things of the world but does not connect this exhortation to being nourished and fed by the Vine. Listen to how Reformation theologians describe abiding.

III. What Reformation thinkers emphasize instead


Where MacArthur exhorts the reader to strip away all the things of the world in an unclear synergistic way, the Reformers describe abiding in Christ as an outflow of the monergistic work of God.

Belgic Confession

Joy added this from the Belgic Confession - Article 22 - “We Believe that for us to acquire the true knowledge of this great mystery the Holy Spirit kindles in our hearts a true faith that embraces Jesus Christ with all his merits, and makes him its own, and no longer looks for anything apart from him. For it must necessarily follow that either all that is required for our salvation is not in Christ, or if all is in him, then he who has Christ by faith has his salvation entirely.”

“But Jesus Christ is our righteousness crediting to us all his merits and all the holy works he has done for us and in our place. And faith is the instrument that keeps us in communion with him and all his benefits. When those benefits are made ours they are more than enough to absolve us of our sins”

That article also states that to add our own performance to the work of Christ for us, outside of us is to make Christ a “half-savior” which is “too great a blasphemy”. I believe that synergistic teachers should take heed to the Reformed Confessions. 

Westminster Confession

I also think of the Westminster Confession which makes it abundantly clear that our justification has nothing to do with anything within us. “Those whom God effectually calleth he also freely justifieth; not by infusing into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; *not for anything wrought in them, or done by them, but for Christ’s sake alone; not by imputing faith itself, the act of believing, or any other evangelical obedience, to them as their righteousness; but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on him and his righteousness by faith; which faith they have not of themselves; it is the gift of God.” ~WCF

To be clear, we do not deny that there is life produced in the believer, but we are only branches that receive that life from the Vine. It is the Vine that brings forth fruit. It is not the fruit that produces life. None of it, not one iota, is brought forth by our efforts. I often wish that these teachers would make it more clear that abiding is more organic than synergistic. It is not humanly or naturally possible to attach oneself to the Vine and abide there. We must have life from a Source outside of ourselves and a direct connection from the start in order to abide and be fruitful. This is not a discussion of unfruitful vines which are hewn down, but of the true branches that are in the Vine.

Luther

“‘You now have my Word’,” Christ says, ‘whereby you are clean; through it also your fruit is good, and everything pleases God. But if you want to retain this cleanness and to keep on bearing fruit, see that you remain in Me through faith and do not prize your own deeds presumptuously or falsely rely on them. Nor dare you let any trials alienate and tear you from the faith..” Luther's Works Vol 24 : Sermons on the Gospel of St John Chapters 14-16

Calvin

Calvin’s Commentary on John 15 says:
“...he (John) commends to them the doctrine of the gospel from the fruit which it produces, that they may be more powerfully excited to meditate on it continually, since it resembles the vine-dresser's knife to take away what is useless.” So it is the vinedressers knife that takes away what is useless, not the poor soul with no power to purge his own dross.

Calvin goes on. As opposed to MacArthur he says,

“Abide in me. He again exhorts them to be earnest and careful in keeping the grace which they had received, …Abide in me, says he; for I am ready to abide in you And again, He who abideth in me beareth much fruit. By these words he declares that all who have a living root in him are fruit-bearing branches…Without me you can do nothing. This is the conclusion and application of the whole parable. So long as we are separate from him, we bear no fruit that is good and acceptable to God, for we are unable to do anything good. The Papists not only extenuate this statement, but destroy its substance, and, indeed, they altogether evade it; for, though in words they acknowledge that we can do nothing without Christ, yet they foolishly imagine that they possess some power, which is not sufficient in itself, but, being aided by the grace of God, co-operates (as they say,) that is, works along with it; [80] for they cannot endure that man should be so much annihilated as to do nothing of himself. But these words of Christ are too plain to be evaded so easily as they suppose. The doctrine invented by the Papists is, that we can do nothing without Christ, but that, aided by him, we have something of ourselves in addition to his grace. But Christ, on the other hand, declares that we can do nothing of ourselves. The branch, he says, beareth not fruit of itself; and, therefore, he not only extols the aid of his co-operating grace, but deprives us entirely of all power but what he imparts to us.”

His emphasis is not on cooperation, but on the work of Christ for us.

The Prayer Book

And the Anglican Book of Common Prayer, as opposed to MacArthur, places a heavy emphasis on the local church and the means of grace in union with Christ. Listen to the union language in this post-Communion Prayer. There is unmistakable union language here and where else do we receive this kind of feeding but as a part of the visible church:

“Almighty and everliving God,
we thank you for feeding us with the spiritual food
of the most precious Body and Blood
of your Son our Savior Jesus Christ;
and for *assuring us in these holy mysteries
that *we are living members of the Body of your Son,
and heirs of your eternal kingdom.
And now, Father, send us out
to do the work you have given us to do,
to love and serve you
as faithful witnesses of Christ our Lord.
To him, to you, and to the Holy Spirit,
be honor and glory, now and for ever. Amen.”
[*Emphasis mine.]

Michael Horton

Additionally, Horton, a Reformation scholar and author, provides great insight into abiding. 

“Through the centuries many have emphasized the Christian life as the imitation of Christ. There are certainly calls to imitate Christ’s humility and service in the New Testament. However, even these imperatives are based on the indicative fact of union. In other words, Jesus Christ is not simply a great man, even a divine man, who calls us to become like him. The gospel proclaims something far more wonderful than the law of moral striving. It announces that all who are in Christ are actually coheirs with him of his estate, members of his body. Grafted by the Spirit onto the Vine, we bear fruit that is not just like his own, as if he were merely a model to imitate, but is in fact the fruit that ripens from the sap of his own eschatological life, because he is our covenant head” - Michael Horton Pilgrim Theology Kindle pg. 273

“The legal or forensic aspect of this union remains the basis for the mystical and organic effects. As in marriage, the legal transfer of identity and possessions secures the relationship of growing trust and mutual communion. Every subjective blessing that we experience within us is the result of Christ’s objective work for us, outside of us, in history. We are not declared righteous legally nor caused to abide in Christ forensically because we bear the fruit of the Spirit, but vice versa. We do not base our assurance of God’s favor on our experience of growth in godliness; rather, we experience and grow in godliness because we are assured of God’s favor” - Michael Horton Pilgrim Theology Kindle pg.278

IV. Abiding in Christ brings rest

This passage is comforting because the imperative to abide and to remain attached to the vine by faith is grounded in the great indicative truths of the person and work of Christ as described in the White Horse Inn Episode - “I Am The Vine”. At around the 11 minute mark, great emphasis is placed on Christ referring to His declarative work. “The source of our purity is not found in ourselves at all, but rather in Christ’s declarative announcement ‘ Already you are clean because of the word I have spoken to you’”. The podcast episode goes on to mention that this declarative work ought to determine the tone one takes with the entire passage. It is not a threatening or menacing tone, but one of comfort. “Our righteousness is in Christ. He is our righteousness - be it His passive or active obedience - all of it is credited to us on account of Christ..” (Min 15)

Consider how the Gospel Transformation ESV Study Bible draws the reader to the comfort found in this passage:

John 15:1-11 - “The metaphor of vine and branches underscores how our salvation, from beginning to end, is all of grace. Jesus is the faithful remnant of Israel - the true Vine and fruitful Vineyard. By the Spirit’s presence in our lives, we have entered into an organic union with him - a union of branches to Vine. We are engrafted into the true Israel. Our lives are hidden with Christ in God. Here Jesus says that he chose his disciples to be his branches; they did not choose him. This reminds us that our calling, as Christ’s present disciples, is not to trumpet our wise decisions but simply to abide - to dwell, to marinate, to go “deeper still” into Jesus. For apart from Jesus, we can do nothing and will bear no fruit. Failing to abide in Jesus does not suggest the possibility of losing one’s salvation; rather it underscores that salvation can be found nowhere else. Continuance in Christ is a test of reality. The Bible teaches both the perseverance of the saints and that true saints will persevere. We strive ahead, yet even that striving is a gift of grace.”

John 15:12-17 - “Jesus defines the life of abiding as a life of love. Just as the Father loves Jesus, so Jesus loves us. Jesus loves us just as much as the Father loves him. We cannot earn Jesus’ love. Our obedience to Jesus merits nothing but profits greatly. Jesus’ commands are not burdensome, for they are for our best, and he has fulfilled the demands and the judgment of God’s law that could condemn us. The radical grace of the gospel transforms servanthood into friendship. Only grace can free us to obey Jesus out of friendship and worship, and no longer out of fear or self-interest”

We know that we are in Christ: dead and my life is hidden with Christ in God (Colossians 3:3). Our identity is legally engulfed in Christ, so that when the Father sees me, all He sees is His own beloved Son in Whom He is well pleased.

Christ’s objective historical work for me on the cross provides for us the metanarrative for abiding in Christ. I know that I am united to Christ by faith alone.. My fruit bearing was effected in the life, death, and resurrection of Christ. The Bible makes it very clear that we draw near to God through Christ by faith. We are to continue in Christ the same way we have received Him - by faith:

“Therefore as you received Christ Jesus, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving” - Colossians 2: 6

The presupposition for abiding is not suspicion but comfort. Consider what Martin Luther says in his sermons on The Gospel of St. John Chapters 14-16:

“You see, this is how the Lord Christ comforts Himself as He is now about to enter upon His suffering and to go to the cross. The comfort He has typifies and exemplifies our comfort: ‘I, of course, am the true Vine, a Vine unquestionably dear to my Father, and you are the vine branches dear to Me and My Father If ever a vine was carefully and faithfully fertilized, pruned, and trimmed, it is I’”.

“What more do we want? Is it not comforting and kindly enough that the Father so sincerely befriends us as His dear fine and branches? Any evil or harm that might afflict them would also afflict Him. He so governs and guides affairs that whatever happens to me rebounds both to My benefit and to yours”

Listen to Michael Horton on our identity in Christ:

“This new identity is not something we achieve by converting ourselves or by trying to enter into it. It is given to us graciously by God, apart from and outside of ourselves. … Before, righteousness made no claims on us to which we could respond favorably, but now, because we are united to Christ, new affections and new loyalties produce new service.

It is important to realize that Christ does not come to improve the old self, to guide and redirect it to a better life; he comes to kill us, in order to raise us to newness of life. He is not the friend of the old self, only too happy to be of service. He is its mortal enemy, bent on replacing it with a new self. ” ~Union with Christ by Michael Horton, Ph.D.

And on a Twitter post dated 2018 he said, “The point Jesus makes in John 15 is that we are in fact not just diseased but dead branches. We have no life in ourselves. But when grafted onto him-the true and living Vine, we come to life and bear fruit that will last.”
He reiterates what the Reformers taught. Because of Christ, we are new creations. We have been justified. We have been and are being sanctified. And we will be glorified, all based on His own good work for and in us. “He who began a good work in you is faithful to complete it.” In our new lives, we produce the obedience and good works He prepared in advance for us to do, not for merit, but as an added benefit of being in Christ. There is nothing to fear. There is only security in knowing who we are in Christ. Abiding means partaking of Him and all of His saving benefits in the context of His body of believers for a lifetime. When we receive the love of God in Christ, we abide in Him, and He abides with us.

In conclusion, we do not believe that the idea of abiding in Christ should bring the believer a sense of distrust, suspicion, or gloom. The Word of God and our Reformed doctrine provide us with this hope. It is because Jesus abides in us that we assuredly abide in Him. Abiding is an organic relationship: Vine to branches. As we are in Him, we live and remain. We abide.

I’ll close with these assuring words again from Horton: “Although we are justified by Christ’s external righteousness imputed to us, our Savior does not remain outside of us, simply leading the way to a better life; rather, we live in him and therefore in and for each other. “I am the vine; you are the branches,” says Jesus. “Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing” (v. 5). This “abiding” is not something that believers can move in and out of: one moment abiding and another moment not abiding. …Abiding is simply a synonym for faith: cleaving to Christ for all of our life. He is not simply a distant example in history, but our living head in heaven.”

Saturday, November 19, 2022

Identity and a PCA Church Departure

As I sat reading Clark's article "PCA News: Memorial Pres Leaves The PCA. Pastor To Follow?" this afternoon, I was moved to write my thoughts. 

My position on the issues that led to the departure is somewhat moderate in comparison to some of the opinions I have heard from others, including ministers of the Gospel. I believe that there are some sins that we, as regenerate Christians, may struggle with for a lifetime. I don't think there is any sin that is beneath any Christian and the minute one thinks that sin *is beneath them, I wouldn't be surprised if a serious fall is coming... If a man thinks he stands, he should take heed, lest he fall.

But to be clear I *do not believe as Johnson is stated to have affirmed, that this specific sin is so inherently part of a Christian's nature, that it will never be affected by salvation/sanctification, in this life. In a world of identity politics, this is where I stand. I do not believe that because we have proclivities to certain sins, that is *who we are. A Christian is what God has created Him to be. He has worked, is working, and will work in the life of *all His people to set them free from whatever vices plague them. "And such were some of you, ***but you were washed." I Cor. 6. Brothers and sisters in Christ, *you are not your sin. You are His beloved ones being transformed and set free. Thanks be to God. He is mighty to save us from ourselves.

All that being said, I think it is wise that Memorial has exited the PCA. I am a former PCA member, and this issue was haunting to me as I watched it play out at REVOICE, and as I spoke to people on both sides of the issue. It always troubles me when pastors and churches remain in denominations that clearly oppose the standards of the denomination. It strikes me each time I hear of a situation in which that happens that there is a false motive involved, including moving and shaking that denomination. I don't think that is a loving place to stand. If there is an issue of strong conviction, and the organization you've joined hands with is opposed to it, the right thing to do is leave. Find shelter elsewhere. In this case it is a position on same-sex attraction, and not just attraction, but the way salvation relates to that particular sin. There would be no consensus here. This departure is good news, in my opinion.

May the Lord show His great kindness to the congregation of Memorial Pres in bringing about true repentance. And may God grant the churches of the PCA wisdom and kindness as they deal with those struggling with various kinds of besetting sins.

You can read Scott Clark's article, here: 
https://heidelblog.net/2022/11/pca-news-memorial-pres-leaves-the-pca-pastor-to-follow/

Monday, October 31, 2022

"That's Catholic" A Look at Catholicism, Reformation Belief and Practice: Marissa Namirr and Joy Dudley

"That's Catholic" 
A Look at Catholicism, Reformation Belief and Practice: 
Marissa Namirr and Joy Dudley

Intro:

Joy and I decided to write an article and plan to release podcast episodes for Gospel Gal on the traditions/worship of Reformation denominations and churches because in our Reforming processes we have both experienced and encountered a bit of dissonance and pushback from evangelical Christians when discussing these ways of doing things. We have both said and heard, “That’s Catholic” with regard to Reformation teaching and practice. So, this article is a brief attempt to show how our beliefs and forms are not Romanist, but catholic, in the true sense of the word. (Update: Podcast episodes by this same title are linked at the end of this article.)

To begin, we will define what is catholic as distinguished from Roman Catholic. Then we’ll look at some features of our traditions that we have considered and others have believed to be Roman Catholic before learning and understanding these Reformed categories. Our topics include the Liturgy, Priesthood, the Sacraments, the Creeds/Confessions, Confession and Absolution, and Matters Indifferent. We've included these as we have made assumptions about these prior to Reforming, and have heard others make the same assumptions.

Joy enjoys fellowship in a United Reformed church in Southern California, and I am a member of an Anglican church in North Florida. Joy and I enjoy many similarities in our Liturgies and practices and also have some differences in these matters, as you will note as you hear us. However, what is common in both of our traditions is that the main thing is always the main thing. Christ is central. The Gospel is Paramount. Solus Christus, Sola, Fide, and Sola Scriptura are evident and apparent. And we are NOT Romanists.

We hope as you read/listen, you’ll gain understanding or be refreshed in your already existing knowledge of these topics, and affirm with us what is and what is NOT Romanist.

I. Catholicism and Roman Catholicism

What is Catholic?
“The catholic or universal Church which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is the spouse, the body, the fulness of Him that fills all in all.”  ~
The Westminster Confession:25.1

“The Church is one, not because those who are members thereof dwell together, or because the rites and ceremonies to which they conform are the same; but on account of their agreement in doctrine, and faith. It is called holy, because it is sanctified of God by the blood and Spirit of Christ, that it may be conformable to him, not in perfection, but by the imputation of Christ's righteousness, or obedience; and by having the principle of holiness; because the Holy Spirit renews and delivers the church from the dregs of sins by degrees, in order that all who belong to it may commence and practice all the parts of obedience. It is also called holy, because it is consecrated to a holy and divine use, and is separated from the ungodly who are without its pale. The Church is called, catholic, first in respect to place; because it is spread over the whole world, and is not tied or restricted to any particular place, kingdom, or certain succession. The catholicity of the church, in this respect, commenced at the time of the Apostles; because prior to this time the church was circumscribed in narrow limits, being confined to the Jewish nation. Secondly, in respect to men, because the church is gathered from all classes of men of every nation. Thirdly, in respect to time, because it will endure throughout every period of the world: "I will be with you always even to the end of the world;" and because there is only one true Church of all times, which is of such a peculiar constitution as to embrace the whole world, and not to be tied down to any one particular place.” - Zacharius Ursinus ( Why is the church called one holy catholic and apostolic?)

“We believe and profess, one catholic or universal Church, which is an holy congregation, of true Christian believers, all expecting their salvation in Jesus Christ, being washed by his blood, sanctified and sealed by the Holy Ghost. This Church hath been from the beginning of the world, and will be to the end thereof; which is evident from this, that Christ is an eternal King, which, without subjects, cannot be. And this holy Church is preserved or supported by God, against the rage of the whole world; though she sometimes (for a while) appears very small, and in the eyes of men, to be reduced to nothing: as during the perilous reign of Ahab, the Lord reserved unto him seven thousand men, who had not bowed their knees to Baal. Furthermore, this holy Church is not confined, bound, or limited to a certain place or to certain persons, but is spread and dispersed over the whole world; and yet is joined and united with heart and will, by the power of faith, in one and the same spirit.” - Belgic Confession - Article 27 - Of The Catholic Christian Church

In the Reformed tradition - “One Catholic & Apostolic Church” does not mean the Roman Catholic church - but the universal church which consists of all believers throughout time who are united to Christ by faith as well as to each other.

So, is the Roman Catholic Church synonymous with the Church Catholic as defined by the Reformers? No. The Ecumenical, Orthodox Creeds of the church, which reference the Holy Catholic Church predate what we now recognize as Roman Catholicism. According to Church Historian, R. Scott Clark, the Roman Communion did not exist as it is recognized today, until the Council of Trent in the 16th Century.

So, what is Roman Catholic?
One of the major distinctions between the Church Catholic and the Roman Catholic Church is in reference to the doctrine of justification by faith alone. Chuck Collins, Director for the Center for Reformation Anglicanism, with a history of service as Rector of Episcopal and Anglican churches, and as Canon Theologian, says “December 13, 1545… the first session of the Council of Trent convened. Trent met on and off for eighteen years to address the challenges of the 16th century Protestant Reformation and to clean up the abuses of the Medieval Church.” ~https://www.facebook.com/chuck.collins.sa/posts/pfbid02jWZpK2rpgxnkuZH7h1mrx2bEFcUNLdaN8xDG5fygx3TwNxxWRZibu7E4LcftTpVHl

Trent systematized what is now recognized as Roman Catholicism, producing “Canons”: edicts or rulings with regard to multiple points of doctrine in the 16th century. But Council took a position on the doctrine of justification that was contrary to what the Protestant Reformers taught and Reformation churches believe and teach today.

Observe these Canons (Trent):
“Canon 12. If anyone says that justifying faith is nothing else than confidence in divine mercy, which remits sins for Christ's sake, or that it is this confidence alone that justifies us, let him be anathema.

Canon 13. If anyone says that in order to obtain the remission of sins it is necessary for every man to believe with certainty and without any hesitation arising from his own weakness and indisposition that his sins are forgiven him, let him be anathema.

Canon 14. If anyone says that man is absolved from his sins and justified because he firmly believes that he is absolved and justified, or that no one is truly justified except him who believes himself justified, and that by this faith alone absolution and justification are effected, let him be anathema.

Canon 16. If anyone says that he will for certain, with an absolute and infallible certainty, have that great gift of perseverance even to the end, unless he shall have learned this by a special revelation, let him be anathema.” ~ https://www.k-state.edu/english/baker/english233/Council_of_Trent6.htm#:~:text=If%20anyone%20says%20that%20man%20is%20absolved%20from%20his%20sins,effected%2C%20let%20him%20be%20anathema.

Now consider the Reformation view of Justification:

Heidelberg Catechism:
60.
Q. How are you righteous before God?
A. Only by true faith in Jesus Christ. 
Although my conscience accuses me
that I have grievously sinned
against all God's commandments,
have never kept any of them, 
and am still inclined to all evil, 
yet God, without any merit of my own, 
out of mere grace, 
imputes to me
the perfect satisfaction,
righteousness, and holiness of Christ. 
He grants these to me
as if I had never had nor committed
any sin, and as if I myself had accomplished
all the obedience which Christ has rendered for me, 
if only I accept this gift
with a believing heart. 

61.
Q.Why do you say
that you are righteous
only by faith?

A. Not that I am acceptable to God
on account of the worthiness of my faith,
for only the satisfaction, righteousness,
and holiness of Christ 
is my righteousness before God. 
I can receive this righteousness
and make it my own by faith only. 

And from the 39 Articles (Anglican)
XI. Of the Justification of Man.
We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings. Wherefore, that we are justified by Faith only, is a most wholesome Doctrine, and very full of comfort…

It also bears mentioning, that the Reformation Anglicans, Continental Reformed, and Lutherans were threatened and often put to death by the Roman Catholic Church *for their Reformed convictions and teachings. The differences were too great and too much of a perceived threat to ignore. Likewise, the differences today are too great to discuss in this brief article, and too significant to glaze over. Some matters are hills to die on, while the others are matters of conscience.
                                                                                     ~William Tyndale's Martyrdom: John Foxe

II. Creeds/Confessions


What are Creeds & Confessions?

Reformation churches uphold the Orthodox, Ecumenical Creeds, but at the same time consider both the Church and Councils subservient to Scripture.

“Our word creed comes from the Latin word credo, “I believe.” A creed is typically a short statement of faith. The ecumenical creeds, including the Apostles’ Creed (developed during the first four centuries AD), the Nicene–Constantinopolitan Creed (often called the Nicene Creed; AD 325/381), the Athanasian Creed (after AD 428), and the Definition of Chalcedon (AD 451), have been widely accepted across the ages by multiple church traditions.” - R Scott Clark - The Role of Creeds and Confessions In Doing Theology https://heidelblog.net/2018/02/the-role-of-creeds-and-confessions-in-doing-theology/

*Do we assign the same authority to creeds & confessions as the Scriptures?

“One of the great concerns that animates resistance to creeds and confessions is the justifiable concern that human doctrines and traditions should not replace Scripture. The sole magisterial authority of the Word of God was the formal cause of the Protestant Reformation. This is what we mean by the Latin slogan sola Scriptura, “according to Scripture alone.” Where Rome confessed two streams of authority—church and Scripture—the Protestant churches recognized the supreme ruling authority of Scripture alone. To the church they admitted only ministerial authority. The ecumenical creeds and the Reformed confessions are expressions of that ministerial authority. The Presbyterian and Reformed churches confess what they do about the faith and the Christian life because God’s Word says what it says. The confessions serve the Scriptures. They are ecclesiastically sanctioned summaries of God’s Word. Should they be found to be in need of correction to be made more faithful to God’s Word, they may be revised by due process.” - R Scott Clark - The Role of Creeds & Confessions in Doing Theology

*Why are Creeds important? -

“The version we typically hear today goes something like this: “The Bible is our only creed or confession.”[3]

The problem with these pious-sounding approaches is that they overlook the necessity of creeds and confessions as expressions of what the church understands the Bible to be teaching. It is not enough for us to say that the Bible is our creed or even to express our creed or confession wholly in the words of Scripture. We must go beyond that and actually spell out what we think the Bible is saying. Church history is replete with examples of false teachers and heretics who appealed to the Bible in order to justify their unorthodox theological positions—often by ascribing different meanings to tried and true passages of Scripture. Beginning with at least the fourth century and the onset of the Arian controversy, the church has consistently advocated for and relied upon creeds and confessions as secondary standards “to preserve its commitment to the New Testament proclamation” by distinguishing accepted and orthodox interpretations of the Bible from every other alternative.” - Guy M Richard - The Role of Creeds and Confessions - Modern Reformation

“Creeds and confessions promote unity, ensure peace and purity, and provide protection within the church.” - Guy M Richard - The Role of Creeds and Confessions - Modern Reformation

Joy says, "I like to think of the Creeds & Confessions using this analogy. I have a scenic route to work that I enjoy driving. The route consists of many winding hills. Imagine the Bible as the road and the Creeds & Confessions as the guardrails that help protect you from driving off a cliff. The Creeds & Confessions are good summaries of Scripture."


*Reformation Confessions: 

Joy’s Confessional Tradition: Continental Reformed - “Three Forms of Unity - Belgic Confession, Canons of Dort, and Heidelberg Catechism” - We also believe & confess the Ecumenical Creeds the Apostle’s Creed, Nicene, and Athanasian.

Marissa’s Confessional Tradition: Anglican historic formularies. The Thirty-nine Articles of Religion, the Ordinal, the Book of Common Prayer & the Homilies. We also believe and confess the Ecumenical Creeds: Apostle’s, Nicene, Athanasian which are all read/prayed in the Prayer Book. My church also affirms the 3 Forms of Unity: The Belgic Confession, the Canons of Dort, and The Heidelberg Catechism.

Here is some historical information regarding our Confessions in the Reformation Traditions:


Three Forms of Unity: Belgic Confession, Canons of Dort, and Heidelberg Catechism - used by URCNA

Belgic Confession - written 1561 - (“Belgic” Geographically includes the Netherlands & Belgium - URCNA Creeds & Confessions Book) - Written by Guido De Bres - The Belgic confession was written during a time in history in which the Reformed churches were undergoing heavy persecution by the Roman Catholic government. De Bres wrote the Belgic Confession to prove to the Roman Catholic Government that the adherents of the Reformed faith were not rebels “but rather law abiding citizens who professed the true Christian doctrine according to the Holy Scriptures” - Creeds & Confessions pg. 10. De Bres was eventually martyred for his faith. However, when the political situation changed in the Netherlands, his confession “became the doctrinal standard of the Dutch Reformed Churches” (Creeds & Confessions of the URCNA) - Summarized from Creeds & Confessions of the URCNA pg. 10

Heidelberg Catechism - Written by Zacharius Ursinus & Casper Oliveanus - 1563 - The Catechism was originally composed in Heidelberg at the request of Elector Frederick III who ruled the German province of Palatine, a reformed region. The Catechism was approved by the The Synod of Dort (1618-1619) and has become what is known as the Church’s Book of Comfort. (Summarized from Creeds & Confessions of the URCNA pg. 11)

Canons of Dort - “Decision of the Synod of Dort on the Five Main Points of Doctrine in Dispute of the Netherlands” - Synod of Dort (1618-1619) - This consists of polemical statements of doctrine in response to the controversy known as Arminianism. “Jacobus Arminius, a theology professor at Leiden University, questioned the teaching of Calvin and his followers on a number of important points. After Arminius’ death, his followers presented their views known as the Remonstrance” The Canons of Dort were written in response and opposition to the 5 points of the Remonstrance. The 5 points of Calvinism are summaries of this historical document. (Summarized from Creeds & Confessions of the URCNA pg 13)

Westminster Confession - 1646 - : “written by the assembly that met in Westminster Abbey during the Puritan Revolution. Representatives of the Church of Scotland met with the Assembly as commissioners of their government” - Creeds of the Churches - edited by John H Leith Pg. 192

“The Westminster Confession of Faith became the dominant confession of Reformed Christianity. Terms and phrases found in the Confession almost immediately became the preferred parlance of English-speaking Reformed churches, and when Congregationalists, Baptists, and Methodists wished to create confessional or catechetical texts of their own, they often resorted to revising and reissuing works produced by the Westminster Assembly.” - Westminster 101 by Chad Van Dixhoorn

*The Catechisms

Westminster Shorter & Large Catechisms - written 1647

“The Westminster Catechisms (both written in 1647) offer questions and answers covering a full range of doctrinal topics, but with special focus on the doctrine of salvation and the Christian life. The voice of the catechisms is, for the most part, in the third person, declaring what God’s Word says, instead of the first person, sharing what Christians believe. Nonetheless, passages often carry a tone of praise, awe, or exhortation.

The catechisms are designed to be companion texts to the Westminster Confession of Faith. Together they form a relative rarity in the Reformation: a confessional-catechetical package designed to fit together. In fact, parallel presentations of the 1646 Confession and the 1647 Catechisms show extensive verbal dependence of the later texts on the earlier: the Shorter Catechism leans on the Larger; the Larger Catechism is derived largely from the Confession.” - Westminster 101 by Chad Van Dixhoorn

Both the Westminster Confession & Catechisms are used as the doctrinal standards in conservative presbyterian denominations such as the OPC & RPCNA

39 Articles - Thomas Cramner - 1571 - ““For the avoiding of diversities of opinions and for the establishing of Consent touching true religion.” While it is clear that the Articles speak to sixteenth-century issues in the Church of England, they are much broader in scope and more comprehensive with their attention to such core Christian doctrines as the Trinity, the divinity of Christ, and the authority of Holy Scripture. By addressing many matters — controversial and noncontroversial to the times — the Articles show themselves to be the church’s confession of faith. Since the act of Parliament which established the Articles in 1571, all clergy ordained in the Church of England have been required to subscribe to the Articles as an authoritative statement of Anglican beliefs. Moreover, in many parts of the Anglican Communion, today subscription is still required of ordinands, as the Articles “bear witness to the faith revealed in Scripture and set forth in the catholic creeds.”” - “Center for Reformation Anglicanism”

1662 Common Book of Prayer - Thomas Cramner “Another historic formulary of Anglicanism is the 1662 edition of the Book of Common Prayer, the recognized standard for worship and theology in the Anglican Communion today and throughout its history. The 1662 Book is “Archbishop Cranmer’s immortal bequest” (Samuel Leuenberger), his 1552 Prayer Book with only a few minor changes. In relatively recent history, a popular slogan was invented to suggest that Anglicans “believe what we pray” (lex orandi, lex credendi — the law of praying is the law of belief). But actually, the opposite is true: our prayers reflect our theology and not the other way around. The Bible is the core of our beliefs and Anglican worship is patterned and based on its teaching.” - ( Center for Reformation Anglicanism)

The Ordinal - Thomas Cramner - written in 1550 by Thomas Cramner - “Archbishop Cranmer wrote the ordination services in 1550, the same rites that are substantially reproduced in the 1662 Prayer Book. Compared to the Medieval Catholic rites, the Reformation Ordinal was much shorter and simpler, recognizing the historicity of the three orders of ordained ministry (bishop, priest, and deacon), and emphasizing the preaching of the Bible.” - Center of Reformation Anglicanism)

The Homilies - written in 1543

“The “Homilies” mentioned in Articles of Religion II and XXXV refer to the original 12 Homilies written in 1543—were then forgotten—and then resurfaced to be published in 1547. The second book of Homilies, twenty-one of them, was published in 1563, and the 21st was added in 1571. The two books are usually published together. The Homilies are sermons of a topical nature that were written to be read (preached) in all the churches of England in sequence. It was not unusual for clergy in pre-Reformation times to be untrained preachers, and not at all uncommon for them to read a homily from an established collection. It was only with the Reformation that ministers rediscovered the power of the Word read aloud and preached.” - Center of Reformation Anglicanism

The 39 Articles, The Homilies, The Ordinal, and The Book of Common Prayer (1662) are the church formularies used by the Reformation Anglican denominations as well as Reformed Episcopal Denominations such as the ACNA & REC.

For a more exhaustive list of other reformed confessions please refer to “The Reformed Confessions” by Heidelblog & The Riddelblog https://www.kimriddlebarger.com/reformed-confessions-commentary

https://whitehorseinn.org/resource-library/shows/creeds-confessions/

https://whitehorseinn.org/resource-library/shows/no-creed-but-christ/


The Creeds, Reformation Confessions and Catechisms are NOT Romanist. 

III. Liturgy


Liturgy is a word used to describe a Church’s order of service. Reformed Liturgy is often charged as being dead and dry and too similar to the Roman Catholic Mass - due to the recitation of prayers as well as one of the ecumenical creeds. However, the Reformed & Anglican liturgies are rich with scripture, centered around the Word & Sacraments, and trained in the message of the Gospel. The liturgy guarantees that the Law & Gospel will be rightfully distinguished and preached - particularly in the corporate confession of sin & assurance of pardon as well as in the administration of the Sacraments. Listen to White Horse Inn’s discussion of the importance of liturgy: https://whitehorseinn.org/resource-library/shows/liturgy/

“...we really do not have a choice of whether or not to use liturgy. By definition, when a congregation worships, it is doing liturgy—the work of the people. There is no such thing as a “non-liturgical church.” The choice is not between liturgy or no liturgy, but between having an agreed-upon, well-thought-out liturgy or leaving things to the spur of the moment and the discretion of the leader. As one wag has rightly observed, if you think “organized religion” is bad, try disorganized religion.” ~John W. Howe and Samuel C. Pascoe, Our Anglican Heritage: Can an Ancient Church Be a Church of the Future?

The following is our church’s ordinary liturgy: Paramount Church (ACNA):

To read more on each section, see https://www.paramountchurch.com/worship-service


Reformation Liturgy is NOT Romanist!

For more information and resources on liturgical worship – you can also listen here:

Leviticus 10:1-5, John 4:23-24, I Corinthians 14:40, HC Q&A 96, BC 32 “The Dialogue and Principles of Worship”
Rev. Brad Lenzner, Catechism Lesson, June 14, 2020

Psalm 51:17, Psalm 130, 1 John 1:8-2:2, Romans 8:1 CD 5:1-2 "Confession of Sin and Pardon"
Rev. Brad Lenzner, Catechism Lesson, June 21, 2020

Isaiah 55:10-11, Romans 10:17, HC 65, CD 1:3, 5:14 "The Ministry of the Preached Word"
Rev. Brad Lenzner, Catechism Lesson, June 28, 2020

Exodus 12:1-14, I Corinthians 5:7b, 11:23-26, BC 35 "The Ministry of the Visible Word"
Rev. Brad Lenzner, Catechism Lesson, July 5, 2020


IV. Priests

*Anglican: 

In the Anglican tradition, the ordained offices of the church are Bishop, Priest, and Deacon. The Bishop is a Priest who ministers to and oversees other Priests in a diocese. The Priest is a Presbyter or Elder/Pastor of a local church/parish. There are two types of deacon.  Vocational Deacons have been described as Jr. Presbyters or Presbyters in training, differing from deacons in other Reformed traditions, but there are also non-ordained deacons who provide services of various kinds to the church. 

Reformation Anglicanism parts ways with Rome in regard to a sacerdotal priesthood that offers a bloody sacrifice as described in the Old Testament *or a re-sacrificing of Christ by the priest. See the description of Holy Communion in our forthcoming remarks.

“"Priest" is the English word for "presbyter" (elder), and the latter is the only legitimate connotation for "priest."..."Now this apostolic writer teaches that all sacriûces had been consummated in the one sacrifice, all priesthoods absorbed in the one Priest. The offering had been made once for all; and, as there were no more victims, there could be no more priests"'r Hence, Richard Hooker, theologian of the sixteenth century, preferred the term "presbyter" to "priest"2 because he knew that the word "priest" in English, besides properly translating "presbyter," is also the only English word to translate sacerdos or hieteus, thus making way for the unwitting denial of the Gospel by slipping from the first to the second meaning of "príest." ...For both Lutheranism and Anglicanism, the presbyter must be lawfully called and sent by duly constituted authorities before he exercises this ministry (cf. article XXIII)' This brings us to the question of how this presbyter/priest is related to that sacrifice of Christ. There are three ways this connection is made. The presbyter/priest does not make the sacrifice as the old sacerdotal priest did but he now represents that event as eìder of the folk, the Church, this whole "royal priesthood," this whole Christian ministry. As he represents the Church his ministry relates all to Christ's completed sacrifice and its benefits. He is not a mediator between God and his people, but he is a representative person of this holy folk, the people of Cod, the body of Christ. Secondly, this priesthood relates us to that once-for-all r""rit." of Christ by the preaching of the word, the Good News. As in the text from Paul (Romans 15:16), "The priestly service of What ís a Príest? … the gospel of God" is the function and purpose of this ministry. It is extremely important to note that whereas hiereus is never used to describe the Christian ministry in the New Testament, it is here used to describe the function of the Gospel. It is the Gospel that mediates and relates us to Christ. The ministry does so as it is a servant of this Word. Thirdly, as the presbyter presides at the holy table the once-for-all sacrifice is presented in word and action, and this body, the Church, is united anew with its head (Christ) in his sacrifice. As the report of the archbishop's commission, Doctrìne ín the Church of England, so well puts it: "But if the Eucharist is thus spoken of as a sacrifice, it must be understood as a sacrifice in which (to speak as exactly as the subject allows) we do not offer Christ but in which Christ unites us with Himself in the self-offering of the life that was 'obedient unto death, yea the death of the Cross."'Hence the true meaning of priest is lost by its association with the Old Testament priesthood which has been done away with by Christ.” ~ https://www.csmedia1.com/paramountchurch.com/allison-another-anglican-view.pdf

And a quick note regarding Priestly Vestments: This could fall into the category, adiaphora, so in our churches, you’ll find differences with regard to what Bishops, Priests, and Deacons wear when performing service: “The basic idea of Anglican vestments is to symbolize order, office and role or function. This is true of any uniform that we use in society. They are not supposed to be used for personal expression but are supposed to be uniform within certain sacred design patterns.  http://anglicancompass.com/what-are-the-anglican-vestments/

URCNA Federation - “ There are three ecclesiastical officers - Minister of the Word, Elder, and Deacon- https://www.urcna.org/church-order

Duties of Minister of The Word - “The duties belonging to the office of minister of the Word consist of continuing in prayer and in the ministry of the Word, administering the sacraments, catechizing the youth, and assisting the elders in the shepherding and discipline of the congregation.” - https://www.urcna.org/church-order

Duties of Elders “The duties belonging to the office of elder consist of continuing in prayer and ruling the church of Christ according to the principles taught in Scripture, in order that purity of doctrine and holiness of life may be practiced. They shall see to it that their fellow-elders, the minister(s) and the deacons faithfully discharge their offices. They are to maintain the purity of the Word and Sacraments, assist in catechizing the youth, promote God-centered schooling, visit the members of the congregation according to their needs, engage in family visiting, exercise discipline in the congregation, actively promote the work of evangelism and missions, and ensure that everything is done decently and in good order” - https://www.urcna.org/church-order

Duties of Deacons - “The duties belonging to the office of deacon consist of continuing in prayer and supervising the works of Christian mercy among the congregation; acquainting themselves with congregational needs; exhorting members of the congregation to show mercy; gathering and managing the offerings of God's people in Christ's name, and distributing these offerings according to need; and encouraging and comforting with the Word of God those who receive the gifts of Christ's mercy. Needs of those outside the congregation, especially of other believers, should also be considered as resources permit. The deacons shall ordinarily meet every month to transact the business pertaining to their office, and they shall render an account of their work to the Consistory” - https://www.urcna.org/church-order

Reformed Offices/Officers are NOT Romanist!

V. Confession/Absolution

In the Roman Catholic Church Absolution is offered as a Sacrament by a sacerdotal priest operating in the place of Christ. Wikipedia says, "
The Catholic Church teaches that individual and integral confession and absolution (as opposed to collective absolution) is the only ordinary way in which a person conscious of mortal sins committed after baptism can be reconciled with God and the church." In the Reformation traditions, as noted earlier, the believer is justified one time by grace alone, through faith alone, in Christ alone. We do not atone for our own sins or return to God's favor after having sinned. Our sins were forever done away on the cross and we are continually a forgiven people on the basis of our union with Christ. 

In the Anglican tradition the Law of God is read week after week in the Two Great Commandments, in Jesus' own words: "Love the Lord your God with all your heart, with all your soul and with all your mind, and Love your neighbor as yourself..." When the Law has done it's work: exposing us...exposing our sin, the congregation rightly responds in unison with the Kyrie: "Lord have mercy. Christ have mercy. Lord have mercy."

Our church (Anglican) describes Confession and Absolution this way: 
Confession of Sin: Before the reading of the Law, we thought we were good people who just needed to be better. But after hearing God speak, we are like the children of Israel who heard God delivering the Law to Moses on Mt. Sinai, “You speak to us and we will listen. But do not let God speak with us lest we die,” (Ex. 20:19). By hearing God’s law, we recognize our sinfulness (Rom. 3:20). In response to God's verdict, we confess (agree with God) that we have no way of escape and cry out for mercy. ~Paramount Church (website).

Declaration of Pardon [Absolution]
As the law kills us, the gospel makes us alive. In the public declaration that God has forgiven our sins, we move from judgment to grace. Whereas the law condemned us, the gospel now comforts and assures our hearts that God is now our Father who loves us and no longer our judge who condemns us." ~Paramount Church (website) [Emphasis mine]

“The declaration of pardon or “absolution” is a public announcement to the congregation that God has forgiven the sins of all those who put their trust in Jesus Christ. It is an important part of our liturgy in the Divine Service. After hearing the law and confessing our sins to God, we need the assurance that God forgives us and receives us in Christ. This is what the absolution does. Acting on behalf of the Lord he serves, the minister of the Word raises his hand in an oath-taking posture and pronounces God’s promise that all those who confess their sins and put their trust in Christ are absolved. He swears an oath upon the basis of God’s Word and covenant that as surely as he declares the forgiveness of sins to those who put their trust in Christ, so truly has God forgiven them.” - Reverend Michael Brown

"Reformed worship is God-centered. It focuses on the objective, what God has done in Christ for the salvation of sinners, applied by the Holy Spirit. Calvin himself insisted, against opposition on the city council, that there be an assurance of pardon and weekly Communion. Believers must constantly be reminded that they are sinners who require divine forgiveness even for the sinfulness that clings to their best works. They must never be allowed to fall back on themselves for assurance nor live again for themselves, so the service must concentrate on Guilt and Grace, with gratitude as the only appropriate creaturely response. Medieval worship had degenerated into a show, Calvin lamented in a number of places. Since people could not read or follow the Latin sermon and liturgy, their only point of contact with the service was emotional. In fact, morality plays–dramas–often overshadowed or even replaced sermons. Similarly today, images prevail and sermons and worship styles are increasingly reduced to the lowest common denominator. What results, of course, is another tyranny of images over words, “orthofeely” over orthodoxy, experience and entertainment over proclamation and announceme” - Michael Horton - https://calvaryurc.org/a-defense-of-reformed-liturgy/

“For this reason the Lord anciently enjoined the people of Israel that they should repeat words after the priest, and make public confession of their inequities in the temple; because he foresaw that this was a necessary help to enable each one form a just idea of himself. And it is proper that by confession of our misery we should manifest the mercy of our God both among ourselves and before the whole world.” - Calvin’s Institutes

“Seeing that in every sacred assembly we stand in view of God and angels, in what way should our service begin but in acknowledging our own unworthiness? - Calvin’s Institutes

See: 
https://www.christurc.org/blog/2017/3/28/why-we-do-what-we-do-the-absolution?fbclid=IwAR2m-y1GyX4Rpv1AuNIWMHYkmxfHyWoHQVe_XHF5_Zv9fQVNZ6nG3yjC2oE

https://whitehorseinn.org/resource-library/shows/liturgy/


Joy says, "Confession/Absolution is one of my favorite parts in our liturgy. It enables me to interact with the Gospel in both a personal and communal way. Hearing that extra nos word that I am forgiven and I am not under the condemnation of God, enables me to believe the Gospel again in all of its sweetness."

Reformed Confession and Absolution are NOT Romanist! 

VI. The Sacraments

I encourage the readers to listen to Scott Clark's Heidelcast: 163. He discusses When the Roman Catholic Church Began around min. 52.  Clark says that defining marks of Romanism are the papacy and their view of the sacrament of Holy Communion: transubstantiation. Transubstantiation is defined “by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood.’ according to The Catechism of the [Roman] Catholic Church. (1984). 
https://heidelblog.net/2020/11/heidelcast-163-taking-calls-on-choosing-a-college-warfields-eschatology-jesus-return-when-the-roman-catholic-church-began-sacraments-rubicon-moments-evening-services-and-church-discipline/ 

According to the 1662 Catechism “a Sacrament is an outward and visible sign of an inward and spiritual grace. God gives us the sign as a means by which we receive that grace and as a tangible assurance that we do in fact receive it. (Genesis 17:1– 21; John 6:53–58; Romans 2:25–29; 1 Corinthians 10:16)”

They do not infuse grace (Roman Catholic Position) making it possible to get in by grace but maintain by our own meritorious works. The Sacraments communicate the truths of the Gospel, "Christ’s body and blood are given for you", to those who receive them by faith. Just as the Word (Gospel) is received by faith, so are the sacraments. My Pastor, John Fonville, ACNA Rector, says that the sacraments "are like neon signs flashing, GOOD NEWS!"

One major difference between the Roman view of the sacraments and the Reformation view is that Rome viewed the power of God unto salvation in the sacraments. The Reformers found the power of God in the Scriptures, per Adams (The Very Pure Word of God). The Reformers also taught that the Word must be preached at every service, and the Sacraments can never be received apart from the hearing of the Word. The Roman Church made the Sacrament the main event and effectual by the performance of the priest for the people. But we understand and believe that the preaching of the Gospel is the primary means of grace and is the power of God unto salvation when it is applied to the heart by the Holy Ghost. 

Peter Adam, in his book The Very Pure Word of God explains, 


*Communion Real Presence


In the Reformed tradition there is a Real Presence of Christ in the Supper but not in the same way that is meant by Roman Catholics and Lutherans. We hold to a spiritual presence as described by Zacharius Ursninus:

“The Lord's supper testifies to us according to the articles of our faith, that Christ, as to his human nature, is now in heaven at the right hand of the Father, and not concealed under the accidents of the bread and wine; but that he exhibits to us in the Supper his body and blood, to be eaten and drunk by faith, and engrafts us into himself by the Holy Ghost, that we may abide in him, and have him abide in us, as it is said: "He that is joined to the Lord, is one Spirit." "The bread which we break, is it not the communion of the body of Christ?" "We have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens." "For if he were on earth, he should not be a priest." (1 Cor. 6:17; 10:16. Heb. 8:1, 4.) “

Contrast from Roman Catholicism According to Ursinus:

“The mass teaches, on the other hand, that the bread and wine, by virtue of the consecration, are changed into the body and blood of Christ, and that his body and blood, in the act of consecration, are brought down from heaven; that they are concealed, after a bodily manner, under the forms of bread and wine; that they are really handled by the hands of the minister, carried about, and eaten and received with the mouth by the communicants. These figments of the brain are opposed to the incarnation, the ascension, the intercession, and return of Christ to judgment; all of which are important articles of our faith, and also to the nature of sacraments, in which the signs must necessarily remain, and not lose their nature, as we have already demonstrated”

Think on Heidelberg Q&A 76 – 
What does it mean to eat the crucified body of Christ and to drink his poured-out blood?

It means to accept with a believing heart the entire suffering and death of Christ in this way to receive forgiveness of sins and eternal life. But it means more – Through the Holy Spirit, who lives both in Christ and in us, we are united more and more to Christ’s blessed body. And so although he is in heaven and we are on earth, we are flesh of his flesh and bone of his bone. And we forever live on and are governed by one Spirit as the members of our body are by one soul.

and on Heidelberg Q&A 78 – 
Do the bread and wine become the real body and blood of Christ

No. Just as the water of baptism is not changed into Christ’s blood and does not itself wash away sins but is simply a divine sign and assurance of these things, so too the holy bread of the Lord’s Supper does not become the body of Christ itself even though it is called the body of Christ in keeping with the nature and language of the sacraments.

“Now, as it is certain and beyond all doubt, that Jesus Christ hath not enjoined to us the use of his sacraments in vain, so he works in us all that he represents to us by these holy signs, though the manner surpasses our understanding, and cannot be comprehended by us, as the operations of the Holy Ghost are hidden and incomprehensible. In the meantime we err not, when we say, that what is eaten and drunk by us is the proper and natural body, and the proper blood of Christ. But the manner of our partaking of the same, is not by the mouth, but by the spirit through faith. Thus then, though Christ always sits at the right hand of his Father in the heavens, yet doth he not therefore cease to make us partakers of himself by faith. This feast is a spiritual table, at which Christ communicates himself with all his benefits to us, and gives us there to enjoy both himself, and the merits of his suffering and death, nourishing, strengthening and comforting our poor comfortless souls by the eating of his flesh, quickening and refreshing them by the drinking of his blood.” - Belgic Confession Article 25

The 1662 Catechism (Anglican) states of Holy Communion:
131. Why did Christ institute the sacrament of Holy Communion?

He instituted it for the continual remembrance of the sacrifice of his atoning death, and to convey the benefits of that sacrifice to us. (Exodus 24:1–10; Psalm 23:5–6; Luke 22:17–20; John 6:25–51; 1 Corinthians 10:16–17)

William Perkins, Reformation Anglican Theologian wrote, “The Romish Church holds that the sacrifice in the Lord's Supper is all one for substance, with the sacrifice which he offered on the cross: if that be so, then the sacrifice in the Eucharist, must either be a continuance of that sacrifice which was begun on the cross, or else an iteration or repetition of it. Now let them choose of these twain which they will: if they say it is a continuance of the sacrifice on the cross, Christ being but the beginner and the priest the finisher thereof, they make it imperfect: for to continue a thing till it be accomplished, is to bring perfection unto it: but Christ's sacrifice on the cross was then fully perfected, as by his own testimony appears, when he said, consummatum est, it is finished. Again, if they say, it is a repetition of Christ's sacrifice, this also they make it imperfect, for that is the reason, which the Holy Ghost uses, to prove that the sacrifices of the Old Testament were imperfect, because they were repeated.”

So, one thing that clearly distinguishes Anglican tradition from Roman is this view of the sacrament of Communion. We deny it is a mass that resacrifices our Lord, and we weekly hear this prayer in conjunction with the Lord’s Supper: “ALMIGHTY God, our heavenly Father, who of thy tender mercy didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who made there (by his one oblation of himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death, until his coming again; Hear us, O merciful Father, we most humbly beseech thee; and grant that we receiving these thy creatures of bread and wine, according to thy Son our Saviour Jesus Christ’s holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood…” ~1662 BC
P. This prayer was added by Thomas Cranmer, Architect of the Prayer Book, in direct contradiction to the Roman view of the mass. His was a bold and clear proclamation of the finality of Christ's one sacrifice for sin as our great High Priest. Note the adjectives describing His one atoning sacrifice: "One, full, perfect, and sufficient."  It is this that we celebrate in the Eucharistic service week after week. 

*Infant Baptism/Household Baptism 

Roman Catholic View:
Both Roman and Reformed baptism share common features. Both attest to our relationship to God, and identification with Christ's burial and resurrection. Both attest to a direct relationship to the church.  Both are Trinitarian Sacraments. Both are administered with water (pouring or sprinkling, ordinarily). Both are administered to believers and their children. But we part ways on how the sacrament becomes efficacious to the recipient. As William Perkins states, "the difference is this: They [Romanists] teach that the very action of the minister dispensing the sacraments—as it is the work done—gives grace immediately, if the party be prepared; as the very washing or sprinkling of water in baptism and the giving of bread in the Lord's Supper; even as the orderly moving of the pen upon the paper by the hand of the writer causes writing. [emphasis mine]" 

Reformed View:

Please consider reviewing Scott Clark's -Heidelblog post: Is Infant Baptism a Roman Catholic Holdover? https://heidelblog.net/2016/03/is-infant-baptism-a-roman-catholic-leftover/?fbclid=IwAR0R1akEv2hdgnwwGfRpy9SbB_dDnoY1DxJUk73yinCLQn06qJR_3Gh7khw

And note how the Heidelberg Catechism describes Christian baptism: 
69. 
Q. How does holy baptism
signify and seal to you
that the one sacrifice of Christ on the cross
benefits you?
A. In this way:
Christ instituted this outward washing 1
and with it gave the promise that,
as surely as water washes away
the dirt from the body,
so certainly his blood and Spirit
wash away the impurity of my soul,
that is, all my sins. 2


74. 
Q. Should infants, too, be baptized?
A.Yes.
Infants as well as adults
belong to God's covenant and congregation. 
Through Christ's blood
the redemption from sin
and the Holy Spirit, who works faith,
are promised to them
no less than to adults. 
Therefore, by baptism, as sign of the covenant,
they must be incorporated into the Christian church
and distinguished from the children of unbelievers. 
This was done in the old covenant by circumcision, 
in place of which baptism was instituted
in the new covenant. 

-And the Anglican perspective on Baptism
126. What is the outward and visible sign in Baptism?

The outward and visible sign is water, in which candidates are baptized “in the Name of the Father, and of the Son, and of the Holy Spirit.” (Book of Common Prayer 2019; see also Genesis 9:8–17; Matthew 28:19–20; 1 Peter 3:18–22)

127. What is the inward and spiritual grace given in Baptism?

The inward and spiritual grace is death to sin and new birth to righteousness, through union with Christ in his death and resurrection. I am born a sinner by nature, separated from God. But in Baptism, through faith in Christ and the gift of the Holy Spirit, I am made a member of Christ’s Body and adopted as God’s child and heir. (Psalm 51:1–2, 7–10; Ezekiel 36:25–26; John 3:3–5; Romans 6:1–11; Colossians 2:9–14)

128. What is required of you when you come to be baptized?

Two things are required: repentance, in which I turn away from sin; and faith, in which I turn to Jesus Christ as my Savior and Lord and trust the promises that God makes to me in this sacrament. (Psalm 51:3–6, 13–17; Mark 1:14–15; Acts 2:37–38)
129. Why is it appropriate to baptize infants?Because it is a sign of God’s promise that they are embraced in the covenant community of Christ’s Church. Those who in faith and repentance present infants to be baptized vow to raise them in the knowledge and fear of the Lord, with the expectation that they will one day profess full Christian faith as their own. (Deuteronomy 6:6–9; Proverbs 22:6; Mark 2:3–5; Acts 2:39; 16:25–34)

For more on the rationale behind infant/household baptism one must have a good understanding of Covenant Theology. I highly recommend reading Sacred Bond by Brown and Keele, and listening to Scott Clark’s series “I will Be a God to You and Your Children that is available on the Heidelblog website. Covenant Theology is gleaned from the pages of Scripture, chapter after chapter, verse after verse. It is not something contrived or imposed on the Bible. And it is not to be found in Roman Tradition. Also refer to John Fonville's sermon, "Little Ones To Him Belong" here: 
https://www.youtube.com/watch?app=desktop&v=KubPYHe0UlQ&feature=youtu.be&fbclid=IwAR2qxHSZWFvBp8U_whqAwqdD2h7HRubxfLQRjTA1smmm_VHjHwuppKVRreU&ab_channel=ParamountChurch

The Reformation sacraments *ARE NOT ROMANIST!

VII. Prayers

Written Prayers :“The churches of the Reformation have historically included forms of prayer alongside their songs and liturgies in their service books. The Church of Geneva, for example, had The Form of Church Prayers and Hymns first published in 1542, and the Church of England had the Book of Common Prayer first published in 1549.

In our particular tradition, the Psalter and service book of Petrus Dathenus (1556) also contained a series of prayers. These prayers were first translated into English and included in the Christian Reformed Church’s Psalter Hymnal in 1934 and were included in the 1959 and 1976 editions. Experience has shown that our prayers are an overlooked part of our liturgical life.

Some of the reasons offered are that they are antiquated and verbose. What follows uses the older versions as a baseline while updating the language, shortening when appropriate, adding more prayers from the best of the broader Reformed tradition (England, Geneva, Heidelberg, Strasbourg, as well as Martin Luther), and considering the liturgical and personal needs of our people. We believe this will enhance the prayer life of our people at home and of those who lead in prayer in public worship.” - https://formsandprayers.com/prayers-meditations/ 

Peter Adam shares these helpful insights on the Prayer Book:  

Also from Adam: The Very Pure Word of God:

Reformation Prayers are *NOT Romanist!

We do not pray to a co-mediatrix, nor do we pray to saints. We pray to Our Father Who art in Heaven, by our One Mediator, Jesus Christ in the power of the Holy Spirit.



VIII. On Matters Indifferent, The Church Calendar, & The Sign of the Cross

*On Matters Indifferent/Principle of Worship: 

"The Anglican church practices a Normative, rather than a Regulative Principle of Worship. In the Anglican tradition, “There is a generosity … that distinguishes gospel issues from adiaphora (matters indifferent): essentials from nonessentials. This is the original "via media" of the Church of England. This generosity distinguishes the English Reformation from some other Reformation traditions. Nonconformist Puritans sometimes violated this generosity, prohibiting what was not specifically prohibited in Holy Scripture for fear that Anglicanism would spin into lawlessness. The generosity in Anglicanism is no less needed today than in the 16th century:

Oliver O’Donovan stated that “There was nothing particularly ‘middle’ about most of the English Reformers’ theological positions - even if one could decide between what poles the middle way was supposed to lie. Their moderation consisted rather in a determined policy of separating the essentials of faith and order from adiaphora . . . Anglican moderation is the policy of reserving strong statement and conviction for the few things which really deserve them . . . But it is precisely that, and not some supposed ‘middleness’ between Catholic and Protestant, which gives it a critically important role in twentieth century ecumenism.” ~Chuck Collins: https://www.anglicanism.info/blog/hooper-vestments-and-anglican-generosity

Adam writes: 



But Matthew Kennedy adds this insight: "While the early stages of the English Reformation reflected stricter liturgical proscriptions (incense, for example, would not have been used), thereby disassociating the English Church from Roman eucharistic doctrine, an ethos gradually emerged, articulated in Article 34, called the Normative Principle of Worship (NPW).4 The rites and ceremonies of the Church are to be “normed” or measured by the Scriptures rather than “regulated” by them. The Church is free to retain or establish whatever does not conflict with Scripture so long as it is done decently and in order. “Decently and in order” requires that worship be governed by both the Book of Common Prayer and episcopal authority rather than by the private judgments of parish clergy. Within these bounds there is latitude." ~ https://www.equip.org/articles/the-prayers-rose-like-incense-anglican-worship-and-the-normative-principle/

(Audio) Regulative v. Normative Principle Of Worship (Matt Kennedy): https://www.equip.org/articles/the-prayers-rose-like-incense-anglican-worship-and-the-normative-principle/

And Adam states edification is always to be the goal of our use of traditions and ceremonies. 

~Adam: The Very Pure Word of God


On matters indifferent, the question for Reformation Anglicans is not what is Consistent with Rome, and not what is only directed from Scripture, but what is profitable and what is edifying in light of God's Word for God's people. Our view on things indifferent is not Roman Catholic. 


*The Church Calendar:


”The people who wrote some of the best liturgical prayers– from John Chrysostom… in the 4th century to Thomas Cranmer in the 17th century …– were passionate followers of Christ and diligent scholars of the Scriptures and of theology. When the seasons of the church calendar– or the “Christian Year” or the “liturgical year”– developed, it developed as way to aid in the spiritual formation of those who sought to follow Christ."

The Reformation Church Calendar is not against Scripture and is not Roman Catholic. It preceded Trent. And lends to the edification of the People of God.

*The Sign of the Cross: 

The sign of the cross is used in the Anglican tradition with liberty. This prayer gesture does not carry with it any magic or superstitious notions.

It was used by the Church Fathers down through the ages as a gesture signifying the believer's union with Christ. 

Consider how John Stott discusses the practice: 

Dr. John Fonville, Rector of Paramount Church (ACNA) recently posted this helpful insight on social media: 

"... It must be confessed, that in process of time, the Sign of the Cross was greatly abused in the Church of Rome, especially after that Corruption of Popery had once possessed it. But the Abuse of a thing doth not take away the lawful Use of it. Nay, so far was it from the purpose of the Church of England to forsake and reject the Churches of Italy, France, Spain, Germany, or any such like Churches, in all things which they held and practised, that as the Apology of the Church of England confesseth, it doth with Reverence retain those Ceremonies which do neither endamage the Church of God, nor offend the Minds of sober Men; and only departed from them in those particular Points, wherein they were fallen both from themselves in their ancient Integrity, and from the Apostolical Churches which were their first Founders...

...The use of the Sign of the Cross in Baptism, being thus purged from all Popish Superstition and Error, and reduced in the Church of England to the primary Institution of it, upon those true Rules of Doctrine concerning things indifferent, which are consonant to the Word of God, and the Judgments of all the ancient Fathers: We hold it the part of every private Man, both Minister and other, reverently to retain the true use of it prescribed by publick Authority, considering that things of themselves indifferent, do in some sort alter their Natures, when they are either commanded or forbidden by a lawful Magistrate; and may not be omitted at every Man’s pleasure contrary to the Law, when they be commanded, nor used when they are prohibited."

The Reformation view of things indifferent are NOT Romanist.

Conclusion:

Reform is defined by dictionary.com as “the improvement or amendment of what is wrong, corrupt, unsatisfactory, etc.:”

The Reformers' intentions were not to abolish the Roman Catholic church and start from scratch. Their desire was to amend the wrong, corrupt, and unsatisfactory practices of the medieval church and return to the true catholic faith taught by the Scriptures and the Apostles. The above practices in our traditions are not vestiges of the Roman Catholic faith, but are actually grounded in Scripture.

We both have come to love and appreciate the aspects of our prospective traditions that are often accused of being Roman Catholic. What has helped in deepening our understanding of these aspects was further study in the value of the practices of our traditions. The Creeds & Confessions have given us more clarity of what Scripture teaches, our liturgies & written prayers have aided in our spiritual formation, and the reformed understanding of the sacraments have helped us to fix our eyes on Christ in a tangible way.

Reformation convictions and practices in our Reformed Churches... say it with us... ARE NOT ROMANIST!

Youtube Episodes based on this article:
"That's Catholic" A Look at Catholicism, Reformation Belief and Practice Episode 1: (Comparing Catholocism and Roman Catholocism, and Discussing Creeds and Confessions)  https://www.youtube.com/watch?v=Wxi0qcKcQc4&t=1430s&ab_channel=GospelGal

"That's Catholic" A Look at Catholicism, Reformation Belief and Practice Episode 2: (Discussing Ecclesiology and Confession and Absolution) https://www.youtube.com/watch?v=nqsYP15Zy-E&ab_channel=GospelGal

"That's Catholic" A Look at Catholicism, Reformation Belief and Practice Episode 3: (Discussing the Sacraments: Holy Communion and Baptism)  https://www.youtube.com/watch?v=LHCK5LNAVps&ab_channel=GospelGal 

"That's Catholic" A Look at Catholicism, Reformation Belief and Practice Episode 4: (Discussing Prayers and Principles of Worship)  https://www.youtube.com/watch?v=jZXyZ2phxQE&ab_channel=GospelGal

Gospel Gal Intro and Statement of Purpose

I am Marissa Namirr, Gospel Gal. I live and work in North Florida and the Atlanta Suburbs (updated 7/16/2022). I am the wife of Mark, m...