Dr. Carl M. Peters II

The New Moses, The New Exodus and The New Manna

2011-10-20T16:39:00.006-04:00

I read a story recently about nine-year-old Joey. He was asked by his mother what he had learned in Sunday school. "Well, Mom, our teacher told us how God sent Moses behind enemy lines on a rescue mission to lead the Israelites out of Egypt. When he got to the Red Sea, he had his army build a pontoon bridge and all the people walked across safely. Then, he radioed headquarters for reinforcements. They sent bombers to blow up the bridge and all the Israelites were saved." In disbelief, the mother asked, "Now, Joey, is that really what your teacher taught you?" Joey relented, "Well, no, Mom. But, if I told it the way the teacher did, you'd never believe it!"

With God’s direction and empowerment, Moses accomplished some amazing things! His faithfulness to return to Egypt and lead the twelve tribes of Israel out of bondage was no small feat! In fact, to this very day, the Hebrew people hold the Passover and Exodus to be the defining events in their relationship with God as His chosen people. Moses, despite the grumbling and complaining during the Exodus, is embraced as a great prophet and hero of their faith.

Over the centuries, the Children of Israel struggled to remain faithful. They were defeated and dispersed, and longed for the promised Messiah who might restore them. If I asked you, “What were the Hebrew people looking for in the Messiah,” how would you answer? Over the years, I have been taught that most people were looking for a military leader – a new King David – who would defeat Rome and all of Israel’s enemies so that the glory days of the past might be restored. Is that what you have been taught? There is certainly truth in this. The Zealots, in particular, would relate to this thinking. But there is an often overlooked prophecy that informed the people in their anticipation of the Promised Messiah. This article will suggest that the people were also looking for a New Moses. They wanted to be delivered from the oppression of foreign powers, particularly the Romans. Since Jesus did not fulfill their longing for a military leader, what about their desire for a New Moses?

Deuteronomy 18:15 to 18 contains the origin of this expectation that the Messiah would be a new Moses. Beginning in verse 15, Moses says, "The LORD your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him. 16 For this is what you asked of the LORD your God at Horeb on the day of the assembly when you said, “Let us not hear the voice of the LORD our God nor see this great fire anymore, or we will die.” 17 The LORD said to me: “What they say is good. 18 I will raise up for them a prophet like you from among their fellow Israelites, and I will put my words in his mouth. He will tell them everything I command him."

In this passage, Moses declares that God will raise up a “prophet like me,” and that the Israelites should, “listen to him.” So, is there evidence in the New Testament that Jesus is the fulfillment of this prophecy? If so, there should be typological fulfillments that connect Moses and Jesus? There is a rule of typology that we should learn before we continue. Any New Testament fulfillment of an Old Testament type must be superior to the type. In other words, the Old Testament foreshadows are always exceeded by their New Testament fulfillments. Let’s see if we can find a few examples.

Consider these facts: As Moses spent 40 days on Mt. Sinai before appearing with the Law, and then led the Children of Israel through the desert for 40 years, where they were tempted by Satan, and sadly, succumbed to sin, so too, Jesus, at the beginning of His ministry was led into the desert for 40 days where He was tempted by Satan, but did not sin. Here we see Jesus as the New Moses – like Moses only greater!

The first sign or plague that God accomplishes through Moses when he returned to Egypt was turning the water of the Nile to blood. What was Jesus first sign? Jesus’ first sign was turning water into wine. As we will find out later, Jesus relates wine to His own atoning blood as He holds out a cup to His disciples. Again, Jesus is the New Moses only greater than Moses! There are many examples that we could share. Allow me to suggest one more. Do you remember what Moses said the people should do when the prophet like him arrives? They are to “listen to him.”

Let's look at Luke 9:28. This is Luke’s account of the Transfiguration. "As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. 30 Two men, Moses and Elijah, appeared in glorious splendor, talking with Jesus. 31 They spoke about his departure, which he was about to bring to fulfillment at Jerusalem."

In this amazing scene, Jesus meets with Moses and Elijah. What are they discussing as they stand in the glorious splendor? Verse 31 says they are talking about the departure Jesus will lead from Jerusalem. Guess what the Greek word for departure is? It is exodos. Jesus was discussing a new exodus with Moses. If that were not enough, let’s continue with verse 34… "While he was speaking, a cloud appeared and covered them, and they were afraid as they entered the cloud. 35 A voice came from the cloud, saying, “This is my Son, whom I have chosen; listen to him.” What did the voice say about the Son? Listen to Him! God the Father echoes the words of Deuteronomy 18. Jesus is the New Moses, the fulfillment of the Old Testament prophecy!

Finally, let’s explore John 6 as we continue to see Jesus as the New Moses who leads a New Exodus. Let’s look at verses 10-14. "Jesus said, “Have the people sit down.” There was plenty of grass in that place, and they sat down (about five thousand men were there). 11 Jesus then took the loaves, gave thanks, and distributed to those who were seated as much as they wanted. He did the same with the fish. 12 When they had all had enough to eat, he said to his disciples, “Gather the pieces that are left over. Let nothing be wasted.” 13 So they gathered them and filled twelve baskets with the pieces of the five barley loaves left over by those who had eaten. 14 After the people saw the sign Jesus performed, they began to say, “Surely this is the Prophet who is to come into the world.”

Does this scene remind you of anything? As Moses and the Israelites were fed with manna in the wilderness, now Jesus feeds the people out in the grassy place. The Israelites ate manna – bread from heaven. The crowd in John 6 also shared a miracle – Jesus fed thousands with five loaves of bread and two fish. Just as the twelve tribes were sustained by God’s gift of bread, there were twelve baskets of food leftover after the disciples collected it. What was the response of the people to the miracle that Jesus performed? They asked, “Surely this is the prophet who is to come into the world.”

In providing bread for the crowd, Jesus was fulfilling the expectation of the New Moses, who according to rabbinical teaching, would bring back the manna when He appeared. But they had no idea what kind of bread Jesus was bringing to them. They thought it was bread to satisfy earthly hunger. But, Jesus was more concerned with their need for spiritual sustenance! After all, he is not the old Moses – Jesus is the New Moses, who, in the New Exodus would offer them New Manna!

So, the next day the people follow Jesus and reveal by their question that they believe Jesus to be the New Moses. Verse 30 and following are instructive.
"So they asked him, “What sign then will you give that we may see it and believe you? What will you do? 31 Our ancestors ate the manna in the wilderness; as it is written: ‘He gave them bread from heaven to eat.’” 32 Jesus said to them, “Very truly I tell you, it is not Moses who has given you the bread from heaven, but it is my Father who gives you the true bread from heaven. 33 For the bread of God is the bread that comes down from heaven and gives life to the world.” 34 “Sir,” they said, “always give us this bread.” 35 Then Jesus declared, “I am the bread of life.”

As they question Jesus, their mindset is revealed. They have connected Moses and manna from the Exodus with this New Prophet. They ask Jesus for another sign – can you imagine this. They had just seen at least five thousand fed with five loaves and two fish. Now they want another sign. I believe they are looking for daily bread, like the daily provision of manna in the wilderness. What they were not expecting was Jesus next statement – He said, I AM THE BREAD OF LIFE. From verse 35-48, Jesus teaches the people about believing in Him and coming to Him. All of this was fine with the people. Then, in verses 48-58, the unthinkable happened. Jesus began to teach them that they must eat His body and drink His blood. Verse 51 says, “I am the living bread that came down from heaven. Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world.” That was it! He had gone too far. The people walked away and stopped following Jesus.

The New Moses would soon lead a New Exodus, and He would institute a New Passover. Paul wrote in 1 Corinthians 5:7 and 8, “Christ our Passover is has been sacrificed for us, therefore let us keep the feast…” Those unwilling to share in the provision of New Manna would simply turn back and never know the Promised Land. “Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life. We have come to believe and to know that you are the Holy One of God.”

Why Do We Worship on Sunday?

2011-05-16T00:34:00.004-04:00

Why did God “rest” on the seventh day? Was He really tired from all that work of creating? The seventh day was set aside as a holy day so that man’s week would culminate in a designated time for rest from work. It was to be a time of complete focus on God, and communion with Him. Exodus 20:8 declares, “Remember the Sabbath day by keeping it holy. 9 Six days you shall labor and do all your work, 10 but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your animals, nor any foreigner residing in your towns. 11 For in six days the LORD made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy.”

God desires to commune with us every day, but He intentionally set aside the seventh day, the Sabbath, as a day dedicated exclusively for this activity. That’s why we gather each Saturday for worship, right? Uh oh…Saturday is not our designated day for gathering to commune with God? But, God said that we should remember the Sabbath day…and Genesis 2, and Exodus 20, among other passages, instruct us that this day was the seventh day. Why, then, do we gather on Sunday? This article will suggest several answers to this important question. Why do we gather for corporate worship on Sunday instead of Saturday?

First, let’s examine what the New Testament teaches us about the earliest Christian worship gatherings. I think you will see that there is Scriptural Evidence that early Church met on Sundays. Acts 20:7 says, “On the first day of the week we came together to break bread. Paul spoke to the people and, because he intended to leave the next day, kept on talking until midnight.” In 1 Corinthians 16:2, Paul wanted to collect an offering from the church at Corinth. He asked them to gather the money on the "first day of the week." In Revelation 1:10, the apostle John said that he was, "in the Spirit on the Lord's Day." Most scholars have inferred from this verse that John was referring to Sunday. We often call Sunday "the Lord's Day" and this term for Sunday, it is believed, comes from John’s statement in Revelation 1:10.

Here are three pieces of evidence from the first few centuries of the Church. In the "Didache" a first century church manual, we find, "But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure." In the early part of the second century, Ignatius of Antioch wrote his "Epistle to the Ephesians" describing Christians with a Jewish background as those who “have come to the possession of a new hope, no longer observing the Sabbath, but living in observance of the Lord's Day, on which also our life has sprung up again by Him and by His death.” Justin Martyr, writing in the middle of the second century said that, “On the day we call the day of the sun (Sunday), all who dwell in the city or country gather in the same place (to worship).”

These passages of Scripture and examples from the fledgling Church, strongly suggest and establish that the Church gathered on Sunday to worship. But, the question remains, “Why did they meet on Sundays?” What changed?

The Early Church described it in two words: "Divine Recapitulation." This is an amazing truth and answers perfectly our question concerning Sunday worship. Divine Recapitulation goes like this…God began creation on Sunday, the first day, and finished creation in six days. Then, He rested on the seventh day. The Church has long taught that the resurrection of Jesus on Easter Sunday was to be considered the eighth day. God created from Sunday to Friday and rested on Saturday. Jesus was crucified on Friday, and was resurrected on Sunday…the eighth day! On this day, God, through the atoning work of Jesus, recreated! Behold, in Christ, all things have become new. The curse of Adam has been reversed by the New Adam. The Garden has been restored in Christ. Paradise has been reborn and morning has broken! 2 Corinthians 5:17 says, “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!”

Why do we worship on Sunday? Because that is the day of Jesus’ Resurrection! This was the practice of the early believers as they gathered to break bread on the first day of the week. This has been the practice of the Church for twenty centuries. The connection to Jesus’ resurrection and the theological truths of the Divine Recapitulation should not be minimized. When we gather on Sunday we are proclaiming to the world, “We believe in the Resurrection of Jesus from the dead.” There are churches today who say it doesn’t matter when we worship, as long as we worship sometime. If there is an unavoidable scheduling conflict, then this is understandable. I pray that we will always cherish the God given Tradition of gathering for worship on the Lord’s Day, the first day…or the eighth day…the day of the Sun, Sunday!

Should Communion be Self-serve?

2011-01-24T16:39:00.017-05:00

Introduction
Energetic worshipers fill the room as the service is about to begin. One of the leaders steps to a microphone and warmly welcomes everyone to the gathering. He instructs the people, “Whenever you feel led, you may help yourselves to Communion elements available at several stations throughout the room.” During the song set, particularly during the slower, more emotionally poignant songs, individuals move to the Lord’s Supper stations. They take a piece of pre-cut bread and dip it in the cup of juice. After lingering for a moment to pray, they move back to their seats.

This scenario is quite common in today’s post-modern worship experience. Creating an environment in which individuals are encouraged to “help themselves” to the Lord’s Supper would have been a scandal fifty years ago, even twenty years ago, and for the centuries since the Institution of the Lord’s Table. Now, worship planners and leaders, claiming creative license, the priesthood of the believer, the need for powerful individual experience, and the great need for therapeutic spirituality, offer the “self-serve” Eucharist as an optional accessory to their multifaceted, multi-sensory event.

As we consider the validity of “help yourself” Communion, several questions arise. Is this really the Supper of the Lord that worshipers are taking for themselves? Is this approach Scripturally sound – faithfully “passing on what the Lord has given” to the Church? Does this practice take into account the Old Testament antecedents upon which the New Covenant meal was established? Are the Scriptural prerequisites of confession and “rightly discerning the Body of Christ” promoted in this new mode? Is the community-unifying intent of the Lord’s Supper considered when individuals come to the Table and serve themselves? Does the covenantal nature of the Table (Sign of the New Covenant) receive due consideration? And, does the history of Eucharistic practice have any influence on the way the Table is celebrated today, particularly in this new paradigm? Finally, does this practice of the Table communicate the theological truths of the Table effectively?

I. In the context of Passover – 1 Corinthians 5:7b-8a, Matthew 26:17, Mark 14:12, Luke 22:7
A. Passover was a family meal
Saint Augustine has been quoted as saying, “The New Testament is in the Old concealed and the Old Testament is in the New revealed.” Luke 24 records that Jesus taught Cleopas and the other disciple about Himself by referring to Moses and the prophets. From the Old Testament we find information that helps us understand the New Testament. Germaine to this discussion is Paul’s comment in 1 Corinthians 5:7b and 8a, that “Christ our Passover Lamb has been sacrificed for us, therefore let us keep the feast…” What did Paul mean?

Examining the Passover event as recorded in Exodus 12 offers us strong typological underpinnings for Paul’s comment about Jesus and the Lord’s Supper. Moses' return to Egypt to extricate God’s people included a series of ten plagues culminating in the death of the firstborn sons of Egypt. What protected the 12 tribes of Israel from the onslaught of the death angel was the sacrificing of a spotless lamb, eating the lamb, and applying its blood to the door frame. Exodus 12:3 demonstrates the family orientation of the feast. “Tell the whole community of Israel that on the tenth day of this month each man is to take a lamb for his family, one for each household.”

B. “Father” led his family in the feast
The Passover was not a one-time occurrence, but became a defining annual event. In this yearly “remembrance,” the subsequent generations were instructed to participate in the meal as if they had come out of Egypt as well. Incumbent on the fathers was the faithful teaching of the Exodus saga and God’s provisions for His chosen people. Deuteronomy 6:20-25 states, “In the future, when your son asks you, ‘What is the meaning of the stipulations, decrees and laws the LORD our God has commanded you?’ tell him: ‘We were slaves of Pharaoh in Egypt, but the LORD brought us out of Egypt with a mighty hand. Before our eyes the LORD sent miraculous signs and wonders—great and terrible—upon Egypt and Pharaoh and his whole household. But he brought us out from there to bring us in and give us the land that he promised on oath to our forefathers. The LORD commanded us to obey all these decrees and to fear the LORD our God, so that we might always prosper and be kept alive, as is the case today. And if we are careful to obey all this law before the LORD our God, as he has commanded us, that will be our righteousness.’" This sacred task was carried out as the Passover Meal was shared within families, from one generation to the next, as led by the fathers.

Paul describes Christ as “our Passover lamb ”. The connection and fulfillment of the initial Passover is self-evident. Jesus’ sacrifice makes possible our exodus from sin, death and hell. Paul also compels us to “keep the feast.” The synoptic Gospels record that it was during the commemoration of Passover that Jesus instituted the Eucharist (Matthew 26:17, Mark 14:12, Luke 22:7). He compelled His disciples to “do this in remembrance of me.” Given this clear mandate, they would not have conceived of helping themselves to the Passover meal. In keeping with God’s design, the disciples waited for the “father” figure to preside. Serving as the “father” in the upper room Passover celebration, Jesus offers the traditional meal to His family of followers. Building on the rich heritage of the Exodus, Jesus reinterprets the meal to focus on His sacrifice as “the Lamb of God, who takes away the sins of the world (John 1:29).”

The Passover meal and Jesus reinterpretation of it in the upper room are both family gatherings. Further, these family meals were/are to be celebrated with the father presiding.

II. Communion is a Family Meal that creates Unity
A. Paul commends togetherness for the Supper – 1 Corinthians 11:17-22
No passage in the New Testament is clearer concerning the prescription for family unity at the Table of the Lord than 1 Corinthians 11:17-22. Paul chastises the Church at Corinth for the divisions that became evident as people helped themselves rather than waiting for the entire family of faith to be together. He says, “In the following directives I have no praise for you, for your meetings do more harm than good. In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it… When you come together, it is not the Lord's Supper you eat, for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk. Don't you have homes to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I praise you for this? Certainly not!”

Paul directs that the Lord’s Supper should be shared without regard for the obvious differences that separated the family into factions. As we will see very clearly in the next section, the Table of the Lord is intended to create unity. Paul was offering a strong rebuke to those who did not wait for the entire congregation, but were helping themselves ahead of the others’ arrival. Paul desires for unity within the Church. 1 Corinthians 1:10 states his intent when he says, “I appeal to you, brothers, in the name of our Lord Jesus Christ, that all of you agree with one another so that there may be no divisions among you and that you may be perfectly united in mind and thought.” Paul insisted that the Table was given to the Church to foster this unity, not promote self interest.

B. Paul teaches that the bread creates community – 1 Corinthians 10:17
1 Corinthians 10:17 also helps bring clarity to the unifying nature of the Lord’s Table. “Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf.” The communal aspect of the Table is espoused by Paul who speaks of the many who become one because there is one loaf of bread. Helping oneself to the elements would be foreign to this picture of Communion. The emphasis is not on the individual but on the oneness found in participating in and sharing the Body of Christ – the one loaf. The Didache’ (The Lord’s Teaching through the Twelve Apostles to the Nations), an ancient “church manual” from the late first century, makes a similar statement. “Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ forever.” Far from promoting individualism, the Table of the Lord connotes and creates community.

III. Communion’s Pre-requisites
A. Examine Yourself – Confession – 1 Corinthians 11:28-29
Communion has several prerequisites that are not negotiable. Without adherence to these concepts by participants, the validity of the celebration of the Table is called into question and may carry further penalties. Paul commends one of these requirements to us in verses 28 and 29 of 1 Corinthians 11. He says, “A man ought to examine himself before he eats of the bread and drinks of the cup. For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself.” Calling the congregation to examine themselves has been called “fencing the Table.” Railings have been erected around the altar in many churches to help worshipers visualize the idea of protecting the table from profanity. What makes the fence necessary? Paul indicates that self-examination leads to “rightly discerning the Body of Christ,” and avoiding “eating and drinking judgment upon himself.” Those who do not “rightly discern the Body of Christ,” are in danger of, “sinning against the Body and Blood of the Lord.” In Corinth, profaning the Table had led to many of them to become, “…weak and sick, and some… have fallen asleep.” In his sermon entitled, “Fencing the Table,” legendary preacher C. H. Spurgeon said, “The sense of that necessity will be very strongly impressed upon us if we remember that many have profaned the table of the Lord. Hence it is incumbent upon us to examine ourselves lest we should do the same.” This fence is not an insurmountable hurdle. Rather, by following the prescription of self-examination and the implicit confession that accompanies it, the worshiper is invited to come to the Table unencumbered by sin.

In the scenario mentioned at the beginning of this article, participants are encouraged to come to the Table whenever they feel ready. Since the Words of Institution and the fencing of the table (1 Corinthians 11:23-29) are often omitted in this scenario, it stands to reason that the table is not “fenced”. Is it possible that good intentioned worshipers are approaching the bread and wine without the required self-examination? As we have seen, this is a dangerous prospect.

B. Are the elements “Eucharistized”?
Just what is it that makes bread and wine (grape juice) into the Lord’s Supper? In a worship practicum at the Robert Webber Institute for Worship studies, the “Lord’s Supper” was offered to the students who had gathered for the event. After the Word of the Lord had been shared, the worshipers were prompted to come forward and receive the bread and wine. At the conclusion of the service everyone retired to the refectory to discuss the service of worship.

Dr. Webber stood and asked the leaders who had planned the service, “Do you really believe that we shared the Lord’s Supper a few moments ago?” His question led to a long silence. He proceeded to say, “Just what is it that makes bread and wine into the Lord’s Supper? Without the ‘words of institution’ in which Jesus declared that bread and wine to be his body and blood, and/or an anaphora (prayer of Thanks) complete with an epiclesis (invocation of the Holy Spirit), there was no Lord’s Supper here. What we shared was a glorified agape meal.”

When Jesus instituted the Lord’s Supper, He established a pattern that has been followed for two-thousand years। Jesus took bread and broke it, gave thanks for it (prayer), and expressed words declaring the elements to be His body and blood. Then He gave the bread and wine to the Disciples. This pattern is repeated in Luke 24 in what has been called the first Lord’s Supper celebration after the Resurrection. In inviting worshipers to help themselves to bread and wine, there is a danger that the normative pattern, established by Jesus, is lost. Without this pattern, the elements are not “eucharistized.” In this case, Dr. Webber's question may be echoed, “Just what makes bread and wine into the Lord’s Supper?”

IV. Communion foreshadows the Marriage Supper of the Lamb – Christ with His Bride – The Church (We not Me)
A. The bride of Christ is not an individual – but the Church
Communion calls the Church to an active remembrance of Jesus’ passion – a look back. The Table also affords us a forward look or foreshadowing of a future event to be experienced at the culmination of the age. Of this event, John wrote, “For the wedding of the Lamb has come, and his bride has made herself ready.” Revelation 19:8 describes the Church, the bride of Christ, dressed in, “Fine linen, bright and clean…” In this image we have a dual reference to baptismal and wedding attire. John was told to write, “…Blessed are those who are invited to the wedding supper of the Lamb!” In Ephesians 5, Paul speaks of the Church in terms of a bride and a groom. The language used in both Scriptural examples is of the collective. Note that neither Paul, nor John is focused on individuals, but rather the Church. The emphasis is on “we” and not “me”. When we gather at the Table, we are experiencing a foretaste of the Marriage Feast that awaits us. This amazing truth is blurred or lost in the individual focus of self-serve Communion.

B. Modern and Post-modern Churches promote subjectivity and individual experience over the community (This defies Scripture)
As part of an appeal to the post-Christian culture, churches in the 1980s began to view those attending worship as customers. Worship was designed to meet the needs of those attending. Music style was not the only change in this approach. In holding that the congregation was actually an assembly of individual consumers, the church was, to a large extent, bound by the axiom, “the customer is always right.” In many pulpits, theology gave way to therapy. Concepts like “repentance from sin” and “dying to self” were replaced with “reaching one’s potential.” Sacred symbols were replaced by sensational pyrotechnics and technological worship aides. Praise teams replaced choirs, organs were dismissed by bands, and sacred spaces were replaced by sound stages. Behind these shifts was the overriding business principal that we must “satisfy the customer.” Most of the Baby boomers who appreciated this approach were very happy to be spectators of the incredible show, called worship, which was designed simultaneously to entertain them and connect them to God.

Since the 1990s, the onset of post-modernity has ushered in a generation of worshipers more interested in authenticity, personal experience and interaction than the generations that preceded them. Worship shifted again to accommodate this emerging ethos. It is in this milieu that “help yourself” communion has been introduced. Complimenting a culture in which cell phones, social networks, and amazingly complex video games provide consumers with personal interaction where and when they desire it, church leaders have sought to create similar experiences in worship.
What could possibly be wrong with this approach? After all, Jesus tailored the delivery of His message to the audience around Him. Simply stated, Jesus did not change His message, only the way He communicated the story. Jesus never undermined the Gospel by “dumbing it down” or compromising the Truth. Jesus spoke the Truth contextually – but the Truth remained intact. In telling our people that they can help themselves to Communion, we are compromising the purpose of the Table। The Table, as we have shown, fosters unity in two ways. We are united to Christ and to His Body, the Church. While individual Communion may offer some sense of personal relationship with Jesus, it ignores the community aspect of the Table. It is like a family sitting down to a meal, and one of the members taking their T.V. dinner into the den. The family meal is now incomplete.

Self-serve Communion feeds into the cultural misconception that “it’s all about me.” Jesus calls us to “die to ourselves.” These are competing concepts. When we instruct people to “help yourself when you feel like it,” we are implicitly teaching that faith is about me and my emotional disposition. The end of this thinking is that Jesus must fit into my plans, on my terms, and in my timing. Ultimately, we are in danger of developing Christians who are more interested in fitting Jesus into their lives, than dying to themselves and coming into Christ. In other words, is Jesus to find a place in my story, or am I to be immersed into HIStory – fitting into His plans, on His terms, and in His timing?

V. Communion is the sign of the New Covenant
A. The New Covenant in His blood
1. Covenant vs. Contract
Throughout the Scriptures God has instituted covenants with mankind. Covenants unite people in relationships - "I will be your God, and you will be my people." Marriage is a covenant. Like marriage, Scriptural covenants create new family bonds. They differ from contracts in that contracts include a transfer of goods or services for a price. Covenants create family. God’s ever expanding covenants began with Adam and Eve as a marriage covenant, then Noah as a family covenant, Abraham as a tribal covenant, Moses as a national covenant, David as a kingdom covenant, and finally, all of the covenants culminate in the New Covenant initiated by the redemptive work of Jesus. This New Covenant is cosmic in scope and encompasses all of creation as it ushers in the new heavens and the new earth. Even now all of creation groans for this. Further, the New Covenant unites to God those of us who are in Christ regardless of our nationality.

Hebrew Covenants typically had two components. First, the expectations of the covenant were clearly spelled out. If these imperatives were followed there were prescribed blessings. If these requirements were not followed, curses would result. After the word of the Covenant was agreed to, the second component occurred. A sacred sign was instituted. Usually the two parties would take part in a sacrifice and/or they would share a meal together. They read the word and shared a meal – thus agreeing to and sealing the covenant.

At appointed times the sacred word would be revisited by both parties in the relationship. Why? In order to remember the covenant, the Word would be brought out and read. Then, following the Word, the sign of the covenant – the sacrifice or meal - would be shared again to re-present and re-commit both parties to the covenant.

2. The Cup of the betrothal – Christ and His Bride
“On the night He was betrayed,” Jesus instituted the Eucharist with His beloved disciples. He broke the bread and shared it with them. Then, He held a cup to them and said, “This cup is the New Covenant in my blood.” Jesus intent is made clear by a recent cinematic portrayal of the Hebrew act of betrothal. In The Nativity movie, Joseph, Mary and her parents are together in one room. Joseph desires to enter into the covenant of marriage with Mary. As part of the covenant process a period of betrothal was customary. Mary’s father states Joseph’s desire to Mary. She hears the Word of the Covenant. Then, Joseph pours a cup of wine and holds it out to Mary. If she takes the cup and drinks, then the covenant is initiated and sealed. If she does not, the covenant is refused. Jesus offers this cup to His Apostles – and by extension to the Church – His bride.

B. Word and Sign celebrated at the Sacred Assembly
1. Qahal Yahweh/Sacred Assembly = Ecclesia = Church
Old Testament covenants were characterized by assemblies of the covenant parties. These gatherings were for the purpose of remembering the covenant. At appointed times the Word was brought out and read to everyone. Then, following the Word, the sign of the covenant – the sacrifice or meal - would be shared again to re-present and re-commit both parties to the covenant. For example, this kind of active remembrance helped generation after generation to experience the Exodus as if they were there. As they celebrated the feast and ate the Lamb, they reconnected with the central event in their history. These assemblies were called the Qahal Yahweh, or the Sacred Assembly of God’s People. It is from this phrase the we derive the New Testament word Ecclesia which we know as Church.

2. For the purpose of Covenant Renewal
Our Sunday worship gathering is for the purpose of covenant renewal. Remember the two covenant components? They are the word of the covenant and the sign of the covenant. The Word of God, expressed as the Gospel, should be read every time we gather. The Gospel should be the content of our Sunday morning assembly.

After the Word is read and we are re-introduced to God’s provision and prescription for faithfully living as His children, then the sign of the covenant should follow. What is the sign of the New Covenant? Jesus gives us the answer. The New Covenant, Jesus says, is “in my blood”. Jesus shed His blood on the cross "once and for all." How do we participate in this sign? Paul gives us that answer. In 1 Corinthians 10:16 he says that the bread we break and the cup over which we say thanks is our participation in the body and blood of Christ. At the Table we actively remember Calvary’s Cross and the atoning work of Jesus.

Paul also called Jesus “our Passover Lamb…sacrificed for us (1 Cor। 5:7-8).” This Old Testament typology should inform our understanding of the Lord’s Table today. Also, consider John 6, which contains unmistakable Eucharistic language informing us about the life giving power of Jesus' body and blood. Verse 53 states, “Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you.” Jesus states this truth more positively in verse 54. “Whosever eats the flesh of the Son of man and drinks His blood has eternal life and I will raise Him up at the last day.” This admonition sounds amazingly similar to the instructions given those poised for the Exodus out of Egypt. Exodus 12:5, 8 and 10 states, “Your lamb shall be without blemish, a male…eat the flesh that night…and you shall let none of it remain…” All of this adds up to an active remembrance (anamnesis) that helps us participate in the “once and for all” sacrifice of Jesus. Like generations of God’s chosen people related to coming out of Egypt, our covenant renewal reconnects us with the Christian Exodus - out of bondage to sin, death and hell. Our Exodus is bound up in the passion of Christ. And the Lord makes a way for us to participate in this past event each Sunday at His Table. We do this, like the Hebrews who came out of Egypt and the generations who followed them, as families – not individuals.

VI. Worship Practice Shapes our Faith
Theologian, scholar, educator and worship clinician Dr. Bruce Leafblad has lamented that few congregations know what worship is because few of our leaders can clearly articulate what worship is. Dr. Webber taught that worship has “twin peaks” of Word and Table. He claimed that the ministry of the Word should be followed by the Lord’s Table and that this is not negotiable. These two components are vital to Christian worship. How they are implemented really does matter. An ancient expression underscores the power of worship to shape the people of God. Lex orandi, lex credendi est – “the prayers of the people shape their faith.” What does individual, “help yourself” Communion communicate about our faith, our Lord, and the Church? In promoting this unorthodox practice, are we in danger of promoting a focus on self that is antithetical to Jesus’ promotion of family within community and self-sacrifice?

Conclusion
Like the service referenced at the beginning of this article, consider a different gathering. After hearing the Word of God proclaimed, the worshipers are filled with anticipation as they desire to “know” Jesus in the “breaking of the Bread.” The minister steps to the Table and says, “The Lord be with you,” and they reply, “And also with you.” Then he admonishes the worshipers to, “Lift up your hearts,” to which the people reply in one voice, “We lift them to the Lord.” This statement defines what is taking place in this amazing moment in time. All who are in Christ will be brought into the heavenly Holy of holies by the Body and Blood of Christ. Hebrews 10:19-22 admonishes us, “Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body, and since we have a great priest over the house of God, let us draw near to God with a sincere heart and with the full assurance that faith brings, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water.” Far from individuals helping themselves to bread and wine in a gathering of individuals, this is the ultimate family gathering. We join with the angels and arch angels, the 24 elders, and all the saints of heaven gathered around the throne singing, “Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise! To him who sits on the throne and to the Lamb be praise and honor and glory and power, forever and ever!” (Revelation 5:12-13)

God's Family Prescription

2010-10-19T09:42:00.010-04:00

God inspires the authors of Scripture to use many metaphors to express the relationship He desires with humanity. Jesus is described as the Groom and the Church as His bride in Ephesians. Revelation includes a “marriage supper of the Lamb.” John describes baptism as “birth.” All of these metaphors are oriented toward family and in line with God’s identity as Father.

In order to understand these images we must understand what God is doing in the sweep of salvation history. Therefore, we must comprehend the concept of covenant. Covenants create family out of two disparate parties. From all eternity, God is a perfect Triune family - Father, Son and Holy Spirit. The creation itself was imprinted with God's covenant identity. With a seventh day Sabbath, even time spoke of covenant (oath = sevening yourself).

After the fall of man, covenants were established with mankind to foster a renewed relationship between the two distinct parties. Covenants were established with Adam, Noah, Abraham, Moses and David. Sadly, humanity was unable to keep these covenants. To remedy this hopeless situation, in the fullness of time, Jesus came - God in flesh - to offer humanity a covenant in which they could truly "live and move and have their being."

God's intent in this covenant was to incorporate humanity into His divine family - for us, as Peter put it, to share in His divine nature. With the failure of the Old Covenant, Jesus came to right the wrong. Jesus fulfills all of the requirements of the Old Covenant as he initiates the New. As the new Adam, Jesus undoes the curse by faithfully following God's plan. As the faithful first born son, Jesus fulfills the original priestly order. Like Noah and Moses, Jesus brings us through the water to a new life. As the spotless lamb, Jesus fulfills the statement of Abraham that "God will provide a lamb," and He also fulfills and reinterprets the Passover (1 Cor. 5:7-8). Like Melchizidek, He is a high priest who offers bread and wine. As the High Priest, Jesus also mediates the new covenant before the heavenly throne. Jesus institutes a thank offering (Eucharist)redefining the Hebrew Todah offering. As the atoning sacrificial Lamb Jesus fulfills the Day of Atonement sacrifice. As the Son of David, Jesus becomes the eternal King of kings who sits on David's throne forever. Jesus, as "God made flesh" is the representative head of humanity, and only hope for mankind to enter into a family relationship with the Trinity.

The New Covenant, which unites us to God and each other physically and spiritually, is offered to us through the stuff of creation - through things like a real man, a real book, real water, and bread and wine. Note that Jesus became flesh. He shed real blood. He offered His disciples real bread and wine - stating that they were His body and blood. John quoted Jesus as saying, "unless you eat the flesh (sarx) of the son of man and drink His blood, you have no life in you. (John 6:53)" And to insure that there was no confusion, in John 6:55 Jesus said, "For my flesh is real food and my blood is real drink." Jesus spoke to Nicodemus about being born of water and the spirit in order to see the kingdom of God (John 3:5). The early Fathers agreed that Jesus was speaking of this new birth in terms of water baptism. Peter said, "It is this water that now saves you...(1 Peter 3:21)."

As noted earlier, God desires spiritual union with us...but He offers His grace through physical means - that is that Jesus became flesh and died a real death on a real cross and was placed in a real tomb from which He was raised on the third day. The "Way" that leads to the Father is all about being united to Christ in His death and resurrection. The question is,"How are we united to Christ." God lays out the prescription for us...and it includes right belief and right action. Some say that all we need to do is believe the right things - a cognitive operation. James speaks directly to this making the point that even the demons believe (James 2:19). Surely they are not counted among God's family! Belief must be translated into obedience. Again, covenant language - "Obey my voice and I will be your God, and you will be my people..."

What is the way that we must follow - to obey His voice? God offers Jesus as the way. Romans 6:4-5 declares to us that unity with Christ comes through baptism into His death and being raised with Him in His resurrection. In this physical act of baptism, Paul says that we are "buried with Him," and "raised with Him." The physical and spiritual converge. This is God's prescription.

Further, in baptism we are "born" into the Kingdom of God - as Jesus instructed Nicodemus. The Church has long taught that she is, in effect,our spiritual mother. Through the ministry of the church - acting as One with Jesus, we are nurtured through the gestational process in the womb of the church. Then birth is given through the waters of baptism into the Family of God. Baptism (as birth) is the God prescribed sign of the covenant which brings the candidate under oath and puts the covenant into effect (Col 2:11-12). Covenant language is used here to describe the initiation into the covenant - like circumcision was in the covenant with Abraham. Baptism is a one time act in which original sin is remitted (Acts 2:38, Ephesians 5:26, Titus 3:5).

But, what if we sin after baptism? God has made a covenantal provision for this. We are asked to "confess" and "examine" ourselves before we come to the Table (1 John 1:9, 1 Corinthians 11:28). Communion is God's ongoing prescription for covenant renewal (1 Cor. 10:16-17, John 6:53, etc.). Both of these acts are God's prescribed way for us to "participate" in the death and resurrection of Jesus - thereby faithfully following God's plan and obeying His voice. What's more, because we share "one loaf, we who are many, are one body" (1 Corinthians 10:17). According to Paul, unity with Christ and His people comes through the one loaf shared at His Table.

Human marriage is an amazing picture of covenant relationship. When Jesus came, he described Himself as the "bridegroom" and the ones who were united to him in baptism were called "espoused" (John 3:29, Mark 2:19-20, Matthew 22:1-14, 25:1-13, 1 Corinthians 6:15-17; particularly 2 Cor. 11:2). This is not merely a metaphor...but it is fulfilled reality. Like the temples were a shadow of the heavenly temple, marriage, in earthly terms, is a shadow of the reality of Christ and His Church (Ephesians 5:32). The Wedding Supper of the Lamb is the culmination of a book full of liturgical imagery. Every marriage feast on earth...and much more importantly, every experience at the Table of the Lord foreshadows (prolepsis)the marriage supper of the Lamb - the ultimate marriage feast.

I believe the covenantal hermeneutic brings all of these earthly metaphors into focus as they are fulfilled in the New Covenant. We are born into the Church - the Church is the bride of Christ - born into the family and married into the family. God really desires to relate to us and His prescription makes us FAMILY.

Holy as He is Holy

2010-08-30T15:58:00.006-04:00

Back in the sixties and seventies, a young boxer burst onto the scene. Cassias Clay, later, Muhammad Ali was known for many things. Most notably, he was recognized as an accomplished boxer and he did not mind telling the world how great he was. In fact, Ali often declared himself to be, “The Greatest.”

In 1715 King Louis XIV of France died after a reign of 72 years. He had called himself "the Great," and was the monarch who made the famous statement, "I am the state!" His court was the most magnificent in Europe, and his funeral was equally spectacular. As his body lay in state in a golden coffin, orders were given that the cathedral should be very dimly lit with only a special candle set above his coffin, to dramatize his greatness. At the memorial, thousands waited in hushed silence. Then the presiding Bishop began to speak; slowly reaching down, he snuffed out the candle and said, "Only God is great." (from Today in the Word, April 1989, p. 24.)

Through every period of history right up to this very day, there has never been a shortage of men who strove to be “great.” What is it that drives us toward greatness? Is it man’s applause, fame, fortune and all that goes with it? These temporal rewards are quite alluring. So many want to be great, but how many seek to be holy?

1 Peter 1:14-16 records several imperative statements concerning holiness. "14As obedient children, do not conform to the evil desires you had when you lived in ignorance. 15But just as he who called you is holy, so be holy in all you do; 16for it is written: 'Be holy, because I am holy.'" Have you ever pondered this passage…really considered our call to holiness? As an imperative, this instruction is not optional. This is a strong mandate. But, we are human. How can we possibly rise to the level of holiness? This article will delve into what it means to “Be holy, because I am holy.”

Our culture is not without a concept of holiness. The problem is that the holiness and spirituality of the world is based on a faulty view of holiness. For many, holiness is achievable through human effort. This is a fatal mistake. It is impossible to achieve holiness on our own, because any holiness in man comes from union with God. Legend has it that the early church leader Augustine was once accosted by a heathen who showed him his idol and said, "Here is my god; where is thine?" Augustine replied, "I cannot show you my God; not because there is no God to show, but because you have no eyes to see Him." If we desire to be “Holy, as He is holy,” we must see God – we must look to His holiness…for He defines holiness.

Let’s look at two places in Scripture where the veil is drawn back and we are given a glimpse of heavenly worship. Isaiah 6 and Revelation 4 reveal to us that an everlasting hymn is being sung to the Lord. The hosts of heaven sing in Isaiah 6:3, "Holy, holy, holy is the LORD Almighty; the whole earth is full of his glory." Similarly, Revelation 4:8 says, “…Day and night they never stop saying: "Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come."

What can we learn from this? The hosts of heaven recognized and praised God for His holiness – “Holy, holy, holy, is the Lord God, Almighty.” God is at his essence – holiness. This holiness is expressed in the perfect love of the Trinity. God, as Father, eternally begets the Son, and their love is expressed as the Holy Spirit - perfect holiness in self-giving love. Theologian Columba Marmion calls this divine relationship the eternal “embrace of love.” We cannot understand holiness until we apprehend this foundational Trinitarian truth. Scholar and theologian Robert Webber says that God offers us His “Divine Embrace.” For the Father sends the Son so that failed and fallen humanity may be united to the Son through the Holy Spirit. This unity is no less than a sharing in God’s holiness through adoption. Because of this, Peter said that we may, “share in the divine nature – of God.” In Ephesians 1:4-6, Paul says, For he chose us in Him before the creation of the world to be holy and blameless in his sight. In love He predestined us to be adopted as His sons through Jesus Christ, in accordance with His pleasure and will—to the praise of His glorious grace, which He has freely given us in the One He loves.” Thomas Aquinas put it this way, “We become sons in the Son.” This is an amazing reality, but, we must see that man’s holiness, our adoption into God’s family, and our sharing in the divine nature are not based on anything inherent in us, but are solely based on what Jesus has accomplished for us.

Jesus came to communicate the holiness of God to us so that we might become God’s children – joint heirs with Jesus. And He did so by offering Himself, the innocent for the guilty. “Greater love has no man than he lay down His life for his friends.” When Jesus stretched His hands out upon the cross, He offered us a share in God’s divine embrace. Jesus gives us this expression of holiness as our only hope for being united to God, and as our example for holy living. God chose us in Christ, “that we should be holy and without blemish.” But, how did God choose us? He did so IN CHRIST! To be found holy and without blemish, we must be in Christ. This is God’s foreordained plan. But how do we come into Christ? Romans 6:3-8 contains the answer. “3Or don't you know that all of us who were baptized into Christ Jesus were baptized into his death? 4We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. 5If we have been united with him like this in his death, we will certainly also be united with him in his resurrection. 6for we know that our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin— 7because anyone who has died has been freed from sin. 8Now if we died with Christ, we believe that we will also live with him." Jesus said in Luke 9:23, “Anyone who wants to be my disciple must deny himself, take up his cross daily, and follow me.”

So, the beginning of holiness is found in dying to self, and being raised into the life of Christ. “We must decrease and He must increase.” As we conform more and more to the image of Jesus, we find God’s holiness present in our lives in greater and greater abundance. More and more we bear the likeness of our family. This is God’s will for us. 1 Thessalonians 4:3 states, “It is God’s will for you to be holy.”

In the back of Catholic churches are small fonts. These bowls are filled with water that has been set apart for baptism. As worshipers enter the building, they touch the water and make the sign of the cross. This practice is to remind the worshipers that they are baptized into Christ…that they need to die to themselves daily and live in Christ. What a powerful symbol! I wonder how many of us are living out our baptism – as Jesus instructed – to take up our cross daily? Only in dying to ourselves are we truly alive in Christ – and only in Christ are we new creations – holy and without blemish – only in Christ are we adopted sons. This is our calling – to be embraced by the holy love of God by His dear Son, in the Spirit. In this, we may be “holy as He is holy.”

A Faithful Witness – Under Oath

2010-07-31T00:00:00.007-04:00

The story is told of a man and his lawyer who faced a difficult courtroom battle against his opponent who had two lawyers. "I want you to hire another attorney to help with my case," he told his sole counselor. "The other fellow has two." "That's not necessary," replied his attorney. "I can defend you by myself." "I still want a second person," the defendant insisted. "When one of the plaintiff's lawyers is talking, the other one is thinking. When you talk, nobody's thinking."

Americans have long been fascinated by the courtroom. So often, matters of life and death unfold before our very eyes. From Perry Mason to Matlock, to Law and Order, to Denny Crane and Boston Legal, not to mention the real life legal sagas of O.J. Simpson, Martha Stewart, Bernie Madoff, and now Lindsey Lohan, the courtroom is an endless source of intrigue and fascination.

In order for the courtroom to be a place of justice, what must exist? No case could ever be solved without a witness. In order to bring a strong case to the courtroom, either as the prosecution or the defense, a faithful witness is needed – someone to tell the truth. But, there is a problem trusting people to tell the truth…and that is that people tend to lie. So, what is the answer to this dilemma? We place people under oath. “Do you swear to tell the truth, the whole truth and nothing but the truth, SO HELP YOU GOD.” This last phrase is what reveals this statement to be an oath. You see, we don’t ask people to promise to tell the truth. A promise is based on MY NAME AND WORD. We ask them to "swear" to tell the truth. When we add the phrase “So help me God,” we invoke the NAME AND WORD OF GOD. Now the witness is bound by sacred oath to tell the truth. If they do speak honestly they remain faithful to the oath. If they lie they are responsible before God and incur His curses and wrath. This sounds downright Scriptural.

Hebrews 6:13-20 is instructive. "When God made his promise to Abraham, since there was no one greater for him to swear by, he swore by himself, saying, 'I will surely bless you and give you many descendants.' And so after waiting patiently, Abraham received what was promised. Men swear by someone greater than themselves, and the oath confirms what is said and puts an end to all argument. Because God wanted to make the unchanging nature of his purpose very clear to the heirs of what was promised, he confirmed it with an oath. God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope offered to us may be greatly encouraged. We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, where Jesus, who went before us, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek." This beautiful passage highlights the strong name of the Lord. When we take an oath, we invoke the faithful name of the Lord – because he alone is trustworthy. It is God alone who can be trusted to keep His promises.

From what do we derive this legal ritual of placing the witness “under oath?” Most people have no idea that this is covenant language. In the Hebrew 6 passage, God’s covenant with Abraham was referenced. Verse 13 said, “When God made His promise with Abraham…He swore by Himself.” In Biblical covenants two parties were brought together. Because a sacred and reliable relationship was sought, the expectations of the covenant would be stated, and then an oath would be taken to put the covenant into effect. Normally this oath or sign of the covenant included a sacrifice or a meal. Remaining committed to the covenant incurred the blessings of the covenant relationship. Breaking the covenant brought about the judgment or curses of the covenant. At appointed times the parities would come back together and restate the covenant expectations. The sign of the covenant would be repeated insuring that both parties were still “under oath.” It was vital that the covenant participants remained “under oath.” Showing the obvious application to the courtroom, Proverbs 14:5 states, “A faithful witness will not lie: but a false witness will utter lies.” Placing people under oath is the best way to insure that we have faithful witnesses.

In legal matters, there are two terms no one wants to hear: “you are under arrest”, and “you are guilty.” While these concepts are untenable anytime, conviction and condemnation can be especially unpleasant in terms of spiritual matters. But, there is a great difference in the two terms. In spiritual terms, conviction is intended to lead us to repentance and forgiveness. Until we breathe our last, being under conviction has the potential to redirect us to the one who offers us a “not guilty” verdict and ultimate freedom for eternity.

After physical death, all of our appeals are exhausted. Hebrews 9:27 teaches us, “It is appointed unto man once to die…and then the judgment.” Condemnation comes to those who are under the curse, who remain in their sins – those who have rejected Jesus’ offer of forgiveness purchased for them through Christ’s atoning death on the cross. We will either be found guilty under the curse of Adam and our own sin, or we will be found innocent as we are in Christ. His righteousness becomes ours as we stand before the holy Judge who will not countenance unrighteousness in His Courts.

What is it that God desires from us while we have life on this mortal coil? The great commission provides one very important answer to this question. Jesus said, “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth." The Lord desires for us to be his witnesses. He wants us to be like Jesus, who John describes in Revelation 1:5 as, the one, “who is the faithful witness...” Jesus instituted the New Covenant by offering His disciples a cup. He said to them, “This cup is the New Covenant in my blood. Do this, as often as you drink it, in remembrance of me.” Remembering the covenant vow brings us back “under oath.” We are invited to His Table so that we might renew our covenant with the Lord…that we might be convicted of our wrongdoing, confess our sins, receive his gracious forgiveness, and realign our lives under the Lordship of Christ. In doing this, we come under oath afresh, and we are renewed as His faithful witnesses.

Indifference or Excellence?

2010-05-31T11:39:00.014-04:00

As Americans, a principle that we value, perhaps more than any other, is our freedom. Our liberties and freedoms should never be taken for granted. Many have died to preserve them. Yet the greatest threat to our freedom may not be an external threat like terrorism, or despotic dictators who seek to overthrow this country and all that we stand for. The greatest threat to our freedom may be our own indifference. We must be on our guard where liberty and freedom are concerned.

When you ask people about what freedom means to them, you may get a variety of answers. This article will consider two possiblities. First, we will explore the "freedom of indifference," and second, the "freedom for excellence."

For some, freedom means being unencumbered by rules and regulations. “I am free to do what I want…Nobody can tell me what to do.” This understanding of freedom is quite common and is part and parcel of our current culture’s focus on personal rights and autonomy. In this scenario, the prevailing motto and mantra is, “live and let live.” For proponents of this philosophy, freedom is defined as the absence of anything that would control them. It is life with no restraints, rules or regulations. The law is seen in a very negative light…because it constrains and stifles one's sense of expression. This way of thinking is reflected in the song, “I did it my way!” and is called the “freedom of indifference.”

Allow me to give you an example of the “freedom of indifference” in action. Imagine that you place a child in front of a piano. You try to teach him where middle C is and how to play a C major scale. He looks at you incredulously and says, “No, stop bothering me. I just want to play what I want to play. Leave me alone.” You can imagine the “beautiful” sounds that he will create on the piano. Heaven forbid that this child ever gets hold of a violin. This is the freedom of indifference…and sadly, it is the way a large portion of our population approaches life – even some Christians.

For others, freedom is not from something…but to something. Freedom helps one to achieve excellence – but through a disciplined and dedicated life. Consider James 1:25. In this passage, James reveals that true freedom comes, not by dispensing with discipline and the law, but living the law that actually gives freedom. Read this carefully. "…the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it—he will be blessed in what he does." Now look at James 2:12. "Speak and act as those who are going to be judged by the law that gives freedom…"

How can the law give freedom? Doesn’t the law squelch freedom? Isn’t the law like placing a burden around our necks? Concerning this, Jesus instructs us in Matthew 11:29 and 30,"Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light." But wait a minute…a yoke is used to control. How can a yoke be easy? How can a burden be light? This is oxymoronic!

Allow me to give you an example of how living by the law and discipline actually sets us free. Remember the child on the piano from a few minutes ago. Imagine that he is open to the instructions of the teacher. He begins to work on his scales and he embraces the discipline of daily practice. In accepting this disciplined regimen of preparation, the child develops skills that were, at first, pedantic and painful, but over time become easy and natural. After years of dedication, determination and discipline needed to achieve excellence, this child, now plays with complete freedom and abandon. His personal expression is set free to soar where it never would have gone otherwise. What a stark comparison. The undisciplined child can only bang incoherently on the piano – is he really free? The child who submitted to the rules of preparation is free to play whatever he wishes. The freedom to excellence is an amazing concept for all of us as we consider our spirituality and the living of our faith. We must speak and act as those who are to be judged by the law the gives freedom.

As Christians, how can we live out our freedom to excellence? We must take Jesus’ yoke upon us. We must serve as Jesus served and live lives of self-sacrifice. This is not about personal expression, but about submitting to Jesus who taught us that life comes from death – that leadership comes from service – that joy comes from suffering and sorrow – that greatness comes through humility. How was Jesus able to maintain perfection and demonstrate such absolute excellence? What disciplines did He follow?

Jesus modeled some important foundational disciplines for us to imitate. First, He knew the Scriptures. He fought off Satan with the Scriptures. He taught the Disciples by quoting the Scriptures. Jesus had disciplined Himself to study the Scriptures. He knew them well enough to quote them at the drop of a hat. How about us? Do we have that freedom? It will take more than a cursory glance at the Word of God. We must dedicate ourselves to making the Word central to our lives!

Second, Jesus prayed to His Father often. So many times we find Jesus retreating from the crowds to spend intimate time with God. Think of His prayer in the Garden of Gethsemane. Jesus prayed, “Not my will, but Thy will be done.” This stands in stark contrast to the freedom of indifference which says, “Not your will, but my will be done.” How about us? Are we so in tune with God through the daily discipline of prayer that we no longer seek our own agendas and desires…but rather…seek God’s will. With the Apostle Paul, are we more interested in meeting the needs of others, than our own (Phillipians 2:3-4)? That is a level of excellence that only disciplined Bible study and prayer can bring to us.

Over and over, Jesus demonstrates for us the freedom to excellence. We have also looked at the freedom of indifference. Which do you prefer? Or, better stated, which way of life does God prefer for His children? If you choose the freedom to excellence, realize that it will require discipline, dedication, and determination, but in the end, the outcome is clear.

Some may say that the child banging mindlessly on the piano represents freedom. But, the child who has mastered the piano through diligence and discipline is free to play any song from the vast repertoire - to explore the musical universe – with abandon – with freedom – with excellence. We have the freedom to choose? Which will it be - indifference or excellence?

This article was inspired by an article written by Christopher Kaczor entitled, “The Truth Will Make You Free.”

Let All Mortal Flesh Keep Silence

2010-04-30T23:16:00.007-04:00

Several weeks ago an interesting piece of mail was delivered to my house. In our mailbox was a letter from the census bureau telling me that we would soon receive a letter from the census bureau? There is no telling how much money was spent sending this letter telling us that another letter was forthcoming. Soon after that initial correspondence, we did receive another letter…this time it contained the census form. One political pundit wondered, “if they know how many letters to send to everyone across the United States, why do they need to spend millions of dollars to take a census?” It seems rather senseless. Have they lost their senses on these expenses?

In this article we will take a census of your beliefs about a very important concept that relates to our worship. The concept is “reverence.” When you hear the word “reverence,” what comes to your mind? When you hear the word “reverence,” do you think of it as a positive or a negative? Let's take a look at what the Scriptures have to say about this inner disposition of the heart.

Over the past 30 years, many churches have narrowly defined worship as a celebration. As Christians we do have much to celebrate, and worship can be a celebration, at times. “For everything there is a season…” But, if our only disposition in worship is to celebrate, then how do we deal with sorrow and mourning? How do we confront sin and a call to repentance? Can our worship be penitential in Advent and Lent if the only acceptable disposition is celebrative?

In the Old Testament there are examples of solemn assemblies where the sin of the people was brought to light, and a return to God was the focus of the event. Crying out to God for mercy would not aptly be described as a celebration. Joel 1:14 and 2:12-13 help us to understand the solemnity of these events. “Declare a holy fast; call a sacred assembly. Summon the elders and all who live in the land to the house of the LORD your God, and cry out to the LORD. (2:13-14) "Even now," declares the LORD, "return to me with all your heart, with fasting and weeping and mourning." Rend your hearts and not your garments. Return to the LORD your God, for he is gracious and compassionate, slow to anger and abounding in love, and he relents from sending calamity.”

In worship that is always a party, we lose the capacity to deal with the solemn issues we have mentioned, and we may lose our sense of reverence in the Presence of our Holy God. Do you know why the Scriptures record the song of heaven as being, “Holy, Holy, Holy?” In Hebrew there are no words for good, better and best. In order to declare that something is to the “inth” degree, they use repetition. Holy, Holy, Holy means absolutely, perfectly, infinitely Holy. When Moses confronted Yahweh in the burning bush, what was Moses instructed to do? “Take off your sandals for you are standing on holy ground.” We need to see God as pure holiness, and when we do, we will respond like Isaiah – “Woe is me…I am unclean.” In this realization we do not need a party, but a sacred assembly. Our gatherings for worship desperately need a revival of this kind of thinking. Rather than talking through the organ introit, we might just experience a holy hush as we enter the sacred space and as we focus on the Presence of our Holy God.

Just how important is reverence to our worship? Hebrews 12:28 describes our worship as a convergence of heaven and earth. We gather in the New Jerusalem, a euphemism for heaven, with the Lord, the angels and saints of all the ages where Jesus mediates the New Covenant in His blood. He goes on to say, (verse 28) "Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe…" Did you catch it? We are to worship God acceptably with reverence and awe. A right disposition toward God is critical to worship that is acceptable to God.

When you come to worship, do you realize where you are? According to the passage we just read, we are around God’s throne of grace. Do you realize who is there – God, and the Lord Jesus, the company of angels, and the Church of the firstborn. Beloved – that is, in the best sense of the word, AWESOME!! And do you realize why we are there? We are there to worship God with reverence and awe.

I find it interesting to hear some of the discussions while walking through the church on Sunday mornings. Many engage in conversations about ballgames, current events, television shows, and a plethora of topics that are quite unrelated to the eternal purpose of our gathering. Oh that we might come before His Presence with “reverence and awe…” from the very moment we enter the sacred space set apart for worship.

In conclusion, let's look at Revelation 8:1. John is relating a vision of heaven in which the seventh seal of the scroll is opened by the Lamb. It says, “When he opened the seventh seal, there was silence in heaven for about half an hour.” Can you imagine all of heaven falling silent? This is the ultimate holy hush. The vision continues, "Next I saw seven trumpets being given to the seven angels who stand in the presence of God. Another angel, who had a golden censer, came and stood at the altar. A large quantity of incense was given to him to offer with the prayers of all the saints on the golden altar that stood in front of the throne; and so from the angel’s hand the smoke of the incense went up in the presence of God and with it the prayers of the saints.”

We have discussed many times that the Temple in Jerusalem was intended to be a foreshadowing, a copy of or a model of the heavenly temple. The worship in the Temple was an imitation of heavenly worship. When the high priest would take the incense from the brass altar into the Holy Place, the people were instructed that “the time of the incense had come.” This is the activity Zechariah was involved in when the angel spoke to him about the birth of John. When the people heard this, they fell down spreading their hands in silent prayer. The temple fell silent for 30 minutes.

Can you imagine 30 minutes of silence in heaven? Can you imagine 30 minutes of silence in the Temple? Can you imagine 30 minutes of silence at your church on Sunday? How about three minutes? It would be really difficult to imagine it because our culture demands activity and diversion. Do you know what we really need? We need to “Be still and know that He is God.” Reverence is evident in heaven, in the Old Covenant Temple, and I pray that we will exhibit this most appropriate and Scripturally mandated attitude in our worship. Reverence must begin in each of our hearts. And it begins with understanding that, "The Lord is in His holy temple…let all the earth keep silence."

Worship Gone Awry

2010-01-16T08:23:00.007-05:00

Asking Christians to define corporate worship is a fascinating exercise in diversity. Some respond that worship is focusing one's attention on God. Others claim that worship is coming into contact with God through music. For some, worship is hearing the Word of God; being inspired by a message - whether spoken or sung. For many, worship must be accompanied by appropriate emotional stimulation. How they "feel" is paramount to these folks. There are more ways that people define worship - too numerous to recount here. Suffice it to say that most of the answers reveal an "individualistic" and subjective approach.

While almost all of these answers contain some element of truth, few people have a Scriptural definition of corporate worship in mind when answering this question. As we suggested in a previous article, the Scriptural defintion of corporate worship is based on the establishment and renewal of a covenant relationship with God. Through the salvific work of His Son, God has offered us a covenant relationship with Him as His family. Covenants have two components - Word and Sign. As we have outlined, worship is a revisiting of the Word (or stipulations) and Sign (sacrifice or meal) which ratifies or renews the covenant. Acts 2:42 reveals that the early Church followed this pattern in their gatherings. "They devoted themselves to the Apostles' teaching, to fellowship, the breaking of bread and the prayers." For centuries, Christian worship has been defined and shaped in terms of covenant. Twin peaks are evident: Hearing God's Word, and participating in the body and blood of Christ through bread and cup (1 Corinthians 10:16). This is Scriptural worship - the sacred assembly of God's family engaging in covenant renewal.

If worship is defined correctly as "covenant renewal," how many churches really engage in Scriptural worship? While most churches include some form of preaching, few of them share the Table of the Lord every Sunday. I believe this is worship gone awry.

Allow me to illustrate. Suppose a couple is preparing for their wedding. They have decorated the church with beautiful flowers and candles, arranged for the music and musicians, and invited all of their friends and family. The big day arrives and everything proceeds "without a hitch". Everyone arrives at the gathering. The music begins right on time. With candles burning, mothers and grandmothers in place, the bride processes down the aisle and the bride and groom stand together before the minister. When the music finally ends, the minister proceeds to share some Scripture passages and his homily on the meaning of marriage. Then, there is a recessional and everyone goes home.

Consider this scenario for a moment. Was this really a wedding? What seems to be missing? The vows are missing. There is the Word, but there is no sign to ratify the covenant. Typically, weddings include sacred vows and several signs (including spoken vows, rings, the kiss and the consumation later on).

Many churches approach worship like the unfinished wedding above. Their worship is incomplete. Sure, they have a gathering with copious amounts of music, and a dominant message. But they do not include the second peak - the Table of the Lord. At the Table, we renew our covenant vow with the Lord. In Hebrew this term means to "seven yourself." The number seven stands for completion or perfection. In Greek, taking an oath is related to "binding Satan." In Latin, the word for oath is "sacramentum" and speaks of loyalty. Worship without this component is unfinished and is akin to the non-wedding, and synagogue assemblies which have the Word of God, but no sacrifice/sign.

Jesus held out the cup to His disciples and said, "This is the New Covenant in my blood...do this..." The New Testament Church did. So should we!

It Will Make All the Difference

2009-12-31T23:14:00.010-05:00

Have you ever set out on a trip without knowing just exactly how to get there? Ladies, this has probably never happened to you. But men find these situations strangely invigorating. I think most men can relate to this scenario. You see, the challenge is to find your way without letting your wife know that you are completely lost. Of course, asking for directions is completely out of the question. And when you finally arrive, albeit three hours later than you should have, the reasoning you offer is, “I just wanted to take the scenic route.”

Consider for a moment the path of our lives. All of us are on a journey. All of us must make decisions that will determine the direction we take. Ultimately, the path we choose will determine our eternal destination. It behooves us, therefore, to choose wisely. This article will briefly examine the two paths that lie before us…the fork in the road that requires us to make a choice before proceeding. As we will discover, the direction we take will make all the difference.

Robert Frost has captured the concept of “two paths” in his poem, “The Road Not Taken.” See if you agree with his assessment:

The Road Not Taken

TWO roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth;

Then took the other, as just as fair,
And having perhaps the better claim,
Because it was grassy and wanted wear;
Though as for that the passing there
Had worn them really about the same,

And both that morning equally lay
In leaves no step had trodden black.
Oh, I kept the first for another day!
Yet knowing how way leads on to way,
I doubted if I should ever come back.

I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I,
I took the one less traveled by,
And that has made all the difference.

This very beautiful poem underscores man’s innate understanding that we face choices in life. It suggests that choosing the less popular way can make a real difference. But, sadly, this text also reveals how many people approach spirituality. Frost tells us that the two paths are equally fair and that he desires to save the other path to walk another day. That sounds pretty good if this only pertains to earthly choices. But it seems that many people see God in this way. They believe that all paths lead to Him, or that there will be plenty of time to take the right path later. The truth is - there is one path that leads to life, and the other path leads to destruction. Believe me, they are not equally fair.

One of the earliest Christian documents is the Didache’ or “The Teachings of the Twelve Apostles.” It was not included in the Canon of Scripture, but it was very widely circulated among the churches of the late first and second centuries. This book was kind of like the doctrinal manual for the Early Church. The Didache’ says in its opening statement, “There are two ways, one of life and one of death, but a great difference between the two ways.” This really is basic Christian teaching.

Matthew 7:13-14 says it this way, "Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.”

God has made a way for us through the death and resurrection of His Son. Many arrogantly deny this way, seeking to forge their own path. Our task is to point them in the right direction while there is still time.

As we begin this new year standing at the cross roads, let us consider well which path we will take. May the truth of the Scriptures, the faithful witness of the Church through the centuries, and God’s Holy Spirit prompt us to take the narrow path, the road rarely taken and the only one that leads to life. It WILL make ALL the difference!

The First Family

2009-11-09T09:41:00.005-05:00

When I say the phrase, “First Family,” what immediately comes to your mind? Some might say the first family is that of the President. If you are thinking about your church, your answer might be the pastor and his family. Others might think, “That’s obvious, the first family was Adam and Eve.” All of these answers are correct in their context. But, if we are looking for the very first family, none of these answers is correct. Does that surprise you? Adam and Eve were surely the first family recorded in Scripture, right?

Actually, there was a family in existence long before Adam and Eve were created. This article is an attempt to unpack truths about the original family, the eternal family, the family from which all other families take their form and in Whose image they are made. I am indebted to the writings of Scott Hahn for stirring my interest in this topic.

In his book, The Christian Trinity in History, Bertrand de Margerie says, “Truth is the Trinity.” This is a powerful statement. But, if you examine it, he is exactly right. The Trinity is who God was, is and forevermore shall be – as Father, Son and Holy Spirit. Everything else flows from this central truth. God is the Trinity. One famous theologian said, “God in His deepest mystery is not a solitude, but a family, since He has in Himself fatherhood, sonship, and the essence of the family, which is love.”

It stands to reason that when God created Adam and Eve, He did so reflecting the eternally existing familial identity of the Trinity. Genesis 1:27 states, “And God created man in His own image, in the image of God He created him; male and female He created them.” Adam and Eve entered into a marriage covenant in which the two became one. As the first human family, they are an earthly image of the Divine family – and look so much like the Trinity, that when the two become one – in about nine months – a new triune family, is formed – Father, mother and child. Our families, though flawed shadows of the Trinity, are patterned after God’s Trinitarian family – for we are created in God’s image and the Trinity is who God is.

Genesis 1:27 revealed to us that Adam was created in God’s image. Adam may be seen as a “son of God.” This is strongly suggested in Genesis 5:3 where it says, “When Adam had lived one hundred and thirty years; he became the father of a son in his own likeness, according to his image, and named him Seth.” Adam fathered a son “in his own image.” The idea of being made “in the image” denotes family relationship. Adam was made in the image of God – and was, therefore, God’s created son. Luke 3:38 clearly tells us that Adam is "the son of God." Sadly, this relationship was severed in the fall of man. The family ties were broken because of sin. Creation was corrupted.

But this hopeless state of affairs would be reversed when Jesus, the only begotten, not created, Son of God, whom Paul called the second Adam, fulfilled His earthly mission. In dying on the cross, Jesus’ self sacrifice reflects the perfect love of the Trinity. This is the standard to which we are called - to give ourselves away in complete love. In so doing, Peter claims, “we share in God’s divine nature and escape the corruption that is in the world…” As we die to ourselves and Christ lives in and through us, we actually participate in the life and love of the Triune God. Thomas Aquinas said that in Christ, we become “sons in the Son.” Now that is a close family!

Last year I led a choir retreat for a good friend. I was also asked to preach during the morning service that weekend. As I spoke to some of the choir members about my sermon topic, one of them said, “We don’t need any of that Father, Son and Holy Spirit stuff…we much prefer Creator, Redeemer, Sustainer. Let’s avoid the masculine pronouns.” Why do people so readily dismiss the words of Holy Scripture? It may be that their fathers were a disappointment to them.

Two first graders were overheard as they left Sunday school class, "Do you really believe all that stuff about the devil?" "No, I think it's like Santa Claus. It's really my dad." Though we may have been disappointed by our earthly fathers, our heavenly Father is completely trustworthy and provides a picture of perfection in self-giving love.

So, who is the first family? In the beginning GOD! More accurately before time and space, from eternity, God existed as tri-unity – Father, Son and Holy Spirit. It is from this eternal Family that our families are formed…in the image of God. And one day, because we have been baptized into God's family, we will enjoy an eternal family reunion. As we are taken up into the everlasting life of the "first family", we will surely know the ultimate meaning of the phrase, “Welcome home.”

From Facebook and Fracture to the Ancient Answer

2009-09-22T15:21:00.008-04:00

Facebook, Myspace and other online communication tools reveal a cultural phenomenon that has interesting ramifications for the Church. Originally, in the late 60s and 70s, the Internet was intended to be an information conduit – a way to move massive amounts of information from point A to point B. In this capacity it was an important tool for the military and had application for business and education as well. In the early 80s a globally connected system was envisioned and quickly developed. Today, the internet has indeed served as a place to find information across a broad spectrum of topics. But, it has also evolved into a phenomenon that reveals a great deal about humanity as we move deeper into the 21st century. This revelation of sociological trends is evident in the way the internet is utilized. The world-wide web has developed into a platform for people to connect with one another – to renew old relationships – to explore new relationships – to find community – all at a safe distance and within tightly controlled parameters. Those who are welcomed into a user’s particular cyber community are carefully filtered to meet the specific needs and requirements of that individual. This process results in closed communities of likeminded members who are bound by narrowly defined self-interest. We live in a world filled with people longing for community…but only on their terms…and for their personal benefit.

What if the expectations of Christians for what the Church should be mirror their online practice? What happens if the “Facebook, Myspace” phenomenon becomes the way churches are constructed and operate? Is this reinterpretation of ecclesial practice in agreement with or antithetical to the Scriptural definition and purpose of the Church?

Statistics may indicate to us that this is exactly what is happening. As reported by the Barna Group, which has been studying church patterns since 1984, “Numerous shifts are occurring among church-goers in the U.S. as they choose from many new forms and formats of the local church.” What are some of these new forms and formats and what do they reveal? Barna claims there are, “Various new forms of faith community and experience, such as house churches, marketplace ministries and cyber-churches…” One of the growing trends is for Christians to attend services or meetings at more than one church – to meet a variety of perceived needs. People want an “authentic spiritual experience,” within a faith community, but they do not trust the conventional Church or Church leaders. Surveys reveal that fifty percent of American adults claim that “a growing number of people (they) know are tired of the usual type of church experience,” and “seventy-one percent say they are ‘more likely to develop my religious beliefs on my own, rather than to accept an entire set of beliefs that a particular church teaches.’” A quick survey of the Saturday paper’s Churches page reveals worship designed in a plethora of styles to meet even the most esoteric need. From traditional to contemporary, from Ancient-Future to Cutting Edge, from liturgical to free, from Big Band to Southern Gospel, etc., churches have adapted their worship practice to appeal to an array of narrowly defined interest groups. What are we to make of this?

Reflecting a broader sociological development, expectations of the Church/Worship seem to mirror expectations of on-line social interaction. Consider the similarities between current internet usage and participation in the Church. From the statistics above it seems clear that people desire connectedness to a community – they want to fit in – but on their terms and for their personal benefit. Sounds familiar, eh? We must ask, “Is this what the Lord intended for His Church?” Did God mean for the Church to be remade into what people want it to be so that their desires and needs can be met?

It is time for us to reexamine the Scriptural prescription for the Church. Three passages come to mind immediately. Ephesians 4:3-6 teaches us to “Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit — just as you were called to one hope when you were called — one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all.” 1 Corinthians 1:10 states unambiguously, “I appeal to you, brothers, in the name of our Lord Jesus Christ, that all of you agree with one another so that there may be no divisions among you and that you may be perfectly united in mind and thought.” Is this possible today? If so, we must commit to the principles that are established in the Scriptures concerning the Church. Philippians 2:3-4 may be the key. “Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others.” What a difference this approach would make in every aspect of our lives – and most assuredly in our approach to worship and the Church.

Embracing these principles of mutual respect, sacrifice and promotion of others over self, fosters hope for the unity of the Church. It is possible to envision a Church that is not defined by style, but rather by the One who draws the worshipers together as One body. In this Scriptural scenario, heritage is respected, the innovative welcomed, and the future approached with solidarity instead of fractious self-interest. Now that’s something to Twitter about!

Families Should Eat Together More!

2009-07-31T01:22:00.004-04:00

In years gone by families that ate supper together every evening were the rule, not the exception? How sad that this does not happen very often anymore. Families are so busy with various activities that eating together is usually limited to holiday events or shared in cars after going through the McDonalds drive through. I can’t help but wonder what effect this will have on our families.

Jonathon Yardley, commenting on the book, “The Surprising Power of Family Meals,” by Miriam Weinstein, says,“For generations, (eating together as families) has been a ‘basic human ritual,’ but now ‘everyday family supper is no longer a given.’ Pressured by two-career households and soccer-mom-carpooling obligations, to cite two of the many distractions of contemporary life, more and more American families dine not at a common table but separately and/or on the run.” Weinstein claims, “"Family supper is important because it gives children reliable access to their parents. It provides anchoring for everyone's day. It emphasizes the importance of the family nonverbally. It reminds the child that the family is there, and that she is part of it."

God understands the power of family meals because He created the family. It is no surprise that Jesus instituted a perpetual family meal and made it one of the twin peaks of our gatherings for worship. Along with the ministry of the Word, the Table is at the very heart of our sacred assemblies.

In God’s economy, His plan for saving humanity, God has chosen to relate to His people through covenants. As Christians, we are most interested in the New Covenant ushered in by the atoning work of Jesus. This covenant is the fulfillment of all of the others found in the Old Testament. Covenants consist of two very important parts.

First, is the word of the covenant. The word consists of the expectations of each party in the relationship. God says, “If you obey my commands, I will be your God and you will be my people.” This common covenant language spells out what is needed to keep the covenant. Exodus 12 which records the institution of the Passover is an excellent example. God instructs the Hebrews what they must do to begin their exodus and avoid the curse of the death angel. They had to follow the Word of God – which culminated in the sacrificing of a spotless lamb, eating it, and applying its blood.

The second common component of the covenant, after the expectations are agreed upon, is the sign of the covenant which is usually a sacrifice or meal. In sharing in the sacrifice and/or the meal, the covenant was sealed. After the initial acceptance, the Old Testament records that the people gathered at appointed times in the sacred assembly to hear again the Word of the Covenant. Then, a meal would be shared to renew the covenant.

This is the purpose of worship all through the Scriptures; to retell the Word and renew the Covenant. The New Testament records that Jesus holds out the cup and says to His disciples, “This is the New Covenant in my blood.” In instituting this meal with His disciples, Jesus, is at the very heart of both parts of the covenant. He is the Word of the New Covenant – the Word made flesh. And, He is also the second part as well. As our Passover Lamb, Jesus offers Himself as the sacrifice, and as the meal that sealed the Covenant. Paul said in 1 Corinthians 10:16, “Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ?” In this divine mystery, we renew our covenant commitment to the Lord.

As we have observed, the Luke 24 account of Cleopas and the other follower meeting Jesus on the road to Emmaus, is a wonderful lesson on the four-fold pattern. It gives us particularly poignant insight into the Gathering, Word, Table and the Sending Forth. You may recall that two followers gathered on the road with Jesus. They were lamenting the death of Jesus and had no idea that the very one they were discussing was now their walking companion. How many times have we come into God’s Presence and been oblivious to the fact? How many times have our eyes not perceived the Presence of the Lord in our midst? As the evening wore on, the time for supper arrived. Jesus was prepared to walk on, but the two asked Him to come to the table. Verse 30 tells us, “When He was at the table with them, He took bread, gave thanks, broke it and began to give it to them. (At that very moment) their eyes were opened and they recognized Him.” What did it take for those followers to recognize the Presence of their Lord? Later they reported to the Disciples, “We knew Him in the breaking of the bread.”

Is this also true for us? As we come to the Table to renew our covenant with the Lord, we can also “know Him in the breaking of the bread.” For two thousand years this lesson has been taught to Christians. Some might say, I can Know Jesus through prayer and reading the Scriptures. Indeed this is true. Let's see if this metaphor will communicate the difference. As a freshman in college I loved to call my girl friend back in Michigan. We talked for hours. I also cherished the letters she would send to me. While talking on the phone and reading her letters were precious, actually spending time in her presence was even more wonderful.

The disciples reported that they “knew Him in the breaking of the bread.” Biblical knowing is intimate knowing. As Jesus, the groom, gives Himself to His bride, the Church, we can truly draw near to our Lord in a beautifully intimate way as we come to the Table. This is an amazing mystery, to be sure. Robert Webber used to tell us, "Flee to the Eucharist." That doesn't sound so strange anymore! According to 1 Corinthians 10:17, when we come to His Table, the family becomes one. We need more of that! What do you think?

Economic Recovery

2009-06-12T11:24:00.006-04:00

What is it about your spouse that first caused you to love him or her? Was it who he or she was, or what he or she did? I think this is an interesting question. Can the answer be both? Michael Barber says, “A man might reveal his feelings for a woman by leaving her a bouquet of roses. We have all heard the phrase ‘actions speak louder than words,’ so we know that through our actions we truly reveal ourselves to other people. At the same time, we also understand another persons’ actions much better once we come to truly know that person. The woman who received the roses will understand more clearly the other actions of the man who gave them to her. Before he gave them to her, she might have noticed that he acted quirky around her, but now she realizes that he is nervous because he cares for her. She knows why he blushes, why he laughs so hard at all her jokes, and why he is always offering to do her favors. After he reveals his heart to her, she can better understand the things that he does.”1

If you want to truly know someone, watch what they do. If you want to know why people do what they do, get to know them. This is also true of God. If you want to know who God is, look at what He has done. If you want to know why God does what He does, study who He is.

Ladies, if your husband sends you flowers, what does it usually mean? For some it might be an expression of deepest love. For others, it might mean that the husband has messed up big time. Based on how much the wife knows her husband she will either be appreciative or suspicious.

I hate to break it to you fellas, but rarely do flowers and chocolates get us off the hook if we have done something bone headed. Our wives know us too well for that. Our actions are usually interpreted in light of who we are.

Let’s think about the Lord in those terms. How do you interpret the greatest gift ever given? The heavenly Father sent His only begotten Son to die a horrible death on a cross to be the atonement for our sins. He lived perfectly and, as representative head of humanity, became the mediator of The New Covenant so that in Him, we might be ushered into the Presence of the Father. What do God's saving actions teach us about Him? God is love – perfect self giving, self-sacrificing love. Because of Jesus’ passion we can be adopted into God’s family. God becomes our Father – and we share in His divine nature.

When I say the word “economy,” what comes to your mind? Of course we think of the current recession our country and the world are enduring. We think of commerce and business. In Scriptural terms, the word economy means God’s Fatherly plan. We may think of God's economy as His saving acts throughout history. Paul uses the term "economy" in 1 Timothy 1:4.

Theology and economy are different, but linked. Theology is the study of who God is. If you want to understand theology, you must study what God does – God’s economy. If you want to understand why God does what He does - economy, you must be familiar with God’s Character – that is, theology.

John 3:16 is an excellent place to test this idea. “For God so loved the world that He gave His only begotten Son that anyone who believes in Him should not perish but have everlasting life.”

First – why did God send His only begotten Son? The answer is found in the first sentence:“For God so loved the world.” We see that God acts out of His love for the world. God is love. That is great place to start theologically.

Second, what did God do because He is love? “He sent His only Son!” This is God’s economy - His plan to redeem humankind.

If you want to know God – look at what He does. If you want to know why God does what He does – learn who He is.

So, as we conclude, here is your final exam. What word describes our understanding of who God is? THEOLOGY

What word describes God’s saving actions on our behalf – His plan to redeem mankind? ECONOMY

Our country needs an economic recovery, but I am not talking about business. We need to learn HIStory. For when we learn the Truth of God’s acts, we will understand our Lord even better.

1. Michael Barber, Singing in the Reign p. 32-33

Apply Within

2009-04-20T17:16:00.006-04:00

When you think of “The Gospel,” what comes to your mind? What is the “Good News” proclaimed by the Scriptures for the salvation of mankind? Because I am a pastor’s son I grew up hearing stories about Jesus. We attended Bible study and worship every time the doors were open. In those formative years I was taught that the Gospel consisted of the following:

Jesus died on the cross and on the third day rose again. In doing this, He paid the price for our sins and if we believe in Him, when we die, we will be raised like Jesus to live in heaven forever.

Does that match what you were taught? While those are indeed vital components of the Gospel, there is another component to the Gospel message that is not so readily taught. This concept was central to the Hebrew understanding of sacrifice and it is spelled out for us in the pages of the New Testament. But somehow this important aspect of the Gospel has been minimized as the centuries have passed. In this article we will revisit this concept and I pray that it will bring God’s great plan of salvation history into clearer focus.

In order to present this most meaningfully we really need to look back at the Old Covenant concept of sacrifice. Of all the sacrifices offered by the Hebrew people, none held more significance than the one offered on the Day of Atonement. On that day, the High Priest would take part in the ceremonial killing of a bull to atone for his own sins and then sacrifice a goat for Israel’s sins. Thomas Nash writes, “He would apply the blood of the bull and one goat as sin offerings to Yahweh’s mercy seat in the Holy of Holies.” The Day of Atonement was the only day that the High Priest could enter the Most Holy Place – a room deep in the temple curtained off from everyone but the High Priest and closely guarded by the Levitical Priests. Note here that the sacrifice consisted of two parts and was not complete until both actions had been taken. First the sacrifice was made – the animal was killed and his blood collected. Second, the High Priest would take the animal's blood into the Holy of Holies and apply the blood to God’s mercy seat. Both aspects are vital for the sacrificial mandate of God to be fulfilled.

The fact that this Old Covenant sacrifice had to be repeated every year demonstrates its inability to atone satisfactorily for Israel’s sins. But, the final sacrifice was coming as the Old Covenant was fulfilled in Jesus and His ushering in of the New and everlasting Covenant. Consider how Jesus’ sacrifice follows in the pattern shown to us in the Old Testament, particularly Leviticus 16. We will see that Jesus did become the atoning sacrifice and His blood was spilled. But, remember, the blood must be applied within the Temple – in the most Holy Place. Let’s turn to Hebrews 9:11-12 to see if this is what happens.

11When Christ came as high priest of the good things that are already here, he went through the greater and more perfect tabernacle that is not man-made, that is to say, not a part of this creation. 12He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, having obtained eternal redemption.

Jesus enters the Heavenly Temple and the Heavenly Holy of Holies and applies His blood to God’s mercy seat. He is there even now, mediating the new covenant. This helps explain John’s vision in Revelation 5:6. Jesus appears, “like a lamb as if slain.” Jesus was the sacrificial victim – the Lamb of God – but He is also the High Priest – whose ministry is that of mediating the New Covenant in the heavenly sanctuary – the ultimate Holy of Holies.

As a young Christian I was never taught the second part of Jesus’ sacrifice. We do a great job of teaching the cross and Jesus’ earthly task of dying for us was finished there. But, without the heavenly application of the blood, the sacrifice is not complete. Therefore, the resurrection and the ascension are absolutely vital. Without the ongoing priesthood of Jesus, mediating the New Covenant, the atoning sacrifice of the cross would not be available to us. The blood must be applied – to the mercy seat of God, and to our hearts. Hebrews 10:19-23 brings it all into focus:

19Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus, 20by a new and living way opened for us through the curtain, that is, his body, 21and since we have a great priest over the house of God, 22let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water. 23Let us hold unswervingly to the hope we profess, for he who promised is faithful.

The Pattern for Authentic Spirituality

2009-02-19T23:55:00.008-05:00

What is spirituality? We live in a culture that claims to be highly spiritual. For many, spirituality is an inward quest for God. Or, it is an attempt to find oneness with the life force of the universe. But for Christians, what does it mean that we are spiritual? For disciples of Jesus, spirituality is not rooted in some esoteric existential experience. Rather, it is to be found in unity with Christ. Robert Webber taught that we must "ponder and participate" in the salvific narrative of Christ. Becoming immersed in Christ means that we are taken up into HIStory - the Gospel. Further, as we are united to Christ we share in the divine nature of God (2 Peter 1:4). The Scriptures give no clearer image of this than baptism.

Spirituality centered in the concept of baptism focuses our attention not on water alone (even though there are many typologies of water and God's saving work), but on the cross and the empty tomb. Expressed simply, our spirituality may be seen in terms of "creation, fall and recreation." Obviously, God made humanity in His image at the creation. This image was broken by the sin of Adam and Eve. The subsequent curse infected all of humanity. Jesus came, as representative head of humanity, to recreate or restore us to the Edenic ideal. His sacrificial death on the cross and subsequent resurrection defeated sin, death and hell - thereby offering an antidote to the Adamic curse. Eugene Peterson said, "The Christian life...is a recovery of what was lost at the fall." Ranald McCaulay wrote similarly, "The whole purpose of the Christian life is the recovery of the original image of God." Baptismal images are evident in the creation as the spirit hovers over the waters. This typology springs to life at Jesus’ baptism – when the Spirit descended upon God's Son in that watery scene. Jesus' baptism served to identify Him with fallen humanity, and prefigure His death and resurrection.

Baptism is commended to US. Like the Eucharist, baptism is commanded by the Lord Himself which means IT IS VERY IMPORTANT. In fact, in the "Great Commission" baptism is one of two main tasks given to the Apostles as they were sent out to the world. Why is it so important? In Romans 5 and 6, Paul teaches an amazing mystery. He uses this same idea of "creation, fall, and recreation." Paul speaks of Adam's curse coming to all men and how Jesus reverses the curse. How does Paul say that we receive this restoration from Adam's rebellion? Our recreation, he declares, is found in connecting with the cross and empty tomb through baptism. In baptism we are united to Christ's death and resurrection. Webber claimed that baptism is a performative symbol. That is, it enacts what it signifies. Without Jesus' death and resurrection offered to us as we are united with Him in baptism, we would most assuredly perish under Adam's curse.

How does baptism, a one time rite, express and enact our ongoing spiritual lives rooted in Christ. We are baptized into Christ once - but we must die to self daily. Therefore the Scriptural mandate of "living out ones' baptism." This may be the easiest yet most profound way to communicate the essential truths of "creation, fall and recreation." Martin Luther concurred that the pattern of creation, fall and recreation in Christ is a worthy one by which to live. He said, "...in Baptism, every Christian has enough to study and to practice all his life. He always has enough to do to believe firmly what baptism promises and brings -- victory over death and the devil, forgiveness of sin, God's grace, the entire Christ, and the Holy Spirit with his gifts." Luther also said that baptism is to become..."the daily garment which the disciple is to wear all the time,...every day suppressing the old person and growing up in the new."

In an era when spirituality is suffering under the corrupting influences of man-made traditions and pseudo spiritual systems, we would do well to return to the ancient pattern of spirituality laid out for us in the Scriptures. Jesus said, "If you want to be my disciple you must deny yourself, take up your cross daily and follow me." This pattern is perfectly pictured in death, burial and resurrection - at Calvary and in a watery tomb.

Righteousness - Declaring or Making?

2009-01-17T01:04:00.011-05:00

In my recent attempts to discover orthodoxy concerning “justification” and salvation, I have run across an interesting disconnect. Ultimately it all boils down to the meaning of "to justify" (Dikaioo in Greek). It should come as no surprise that there is disagreement on its meaning. Reformed thinkers have long held that it means "to declare righteous."

L. Berkhof in his Systematic Theology said, "The verb means in general 'to declare a person to be just…it is to declare forensically that the demands of the law…are fully satisfied with regard to a person…to justify…is to effect an objective relation, the state of righteousness by a judicial sentence. This can be done…by imputing to a person the righteousness of another, that is, by accounting him righteous though he is inwardly unrighteous." This understanding as stated by Berkhof is a commonly held position by many after the Reformation. The ancient interpretation and understanding of "to justify" is quite different, however. Rather than a simple declaration of righteousness, justification meant "to make righteous." While it is true that God is a righteous and holy judge who demands justice for sin, the Scriptures seem more focused on God’s role as a loving Father who desires to make us His children.

To understand this, one must go back to the beginning. The Trinity was and is a perfect divine family even before anything else existed. When God created mankind, he created them male and female (in His image and nature). He instructed them to become one flesh - to be fruitful and multiply. Their union as man and wife in the marriage covenant drew them into God's nature even further as they took part in creation (creatio continua). Two came together as one within a covenantal union and a third proceeded from that union. The resulting family reflects - in human terms - the image of God. This first family was bound by a covenant which established their familial bonds.

After the fall, God reached out to humanity so as to redeem them to Himself - to reclaim them as His children. Throughout history God has established covenants to restore fallen humanity. Covenants have two components - Word and Sign. The word of the covenant contains the expectations and blessings for compliance and the curses for not fulfilling the expectations of the covenant. "Obey my voice, and I will be your God, and you shall be my people." This covenantal language dominates salvation history. We will look at the sign later.

In order to understand the place of forensics within covenants, we must first understand the purpose of God’s covenants. God wanted a restored family. Without this at the core of our thinking we can not proceed. With God as Father (first and foremost) in our minds, now we move to His role as holy Judge. Someone must objectively administer the covenant. The only one qualified to do this is God, Himself. God is the greater of the parties in the covenants He institutes with fallen humanity. Therefore, He is the only viable Judge. There is none greater than God. His role as judge is secondary and subservient, however, to His role as Father.

Jesus ushers in the New Covenant with His sacrificial death and resurrection. Jesus said to His disciples, “This is the New Covenant in my blood.” This New Covenant retired the Mosaic covenant and restored the Abrahamic Covenant and fulfilled the Davidic Covenant. God’s covenant with Abraham was ALL ABOUT FAMILY. The New covenant is also ALL ABOUT FAMILY. The Davidic Covenant found its vibrancy in identifying with royal lineage. David’s royal family blood line was at the center. In the New Covenant, this is also the case as we become joint heirs with the King of kings.

Forensic justification which declares us righteous but leaves us fundamentally in a state of sin, does not coincide with adoption into God’s family and nature. Forensics, in this instance, must be seen in light of God’s designs to make us His sons and daughters. To be grafted into God’s family means that His lifeblood flows into us. No graft can take without receiving life from the source. Just taping a branch onto a vine does not make it alive!

When God declares something to be – it IS SO. God said, “Let there be light,” and there was light. Jesus said, “Lazarus, come forth,” and Lazarus came forth. Jesus did not say in an ambiguous way, “Come forth,” because all of the dead would have arisen. God’s Word enacts what it declares. When God declares us righteous – it IS SO. We are made righteous.

Second, justification and regeneration are closely tied to Baptism. This is because the New Covenant, has a Word and a Sign or Signs. Baptism is a sign of the New Covenant (along with the Eucharist). Consider the following passages:

“But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of deeds done by us in righteousness, but in virtue of his own mercy, by the washing of regeneration and renewal in the Holy Spirit, which he poured out upon us richly through Jesus Christ our Savior, so that we might be justified by his grace and become heirs in hope of eternal life” (Titus 3:4-7). As seen here, water and the spirit are connected with Baptism. This juxtaposition is also found in other Scriptural scenes, like: the creation account in Genesis with the spirit hovering over the waters, the dove coming back to Noah as they were saved from the flood waters, the cloud protecting the Israelites as they passed through the waters of the Red Sea, as Jesus was in the waters of the Jordan – the Spirit descended like a dove, and as Jesus said to Nicodemus, “You must be born of water and the Spirit.” Again, we see these two concepts linked in Paul’s discussion of regeneration here in Titus 3.

Romans 5 and 6 are even stronger connections. Chapter 5:18 and following says, “So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men. For as through the one man’s disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous.”

How are we made righteous? Look at Romans chapter 6:1-14. “What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We died to sin; how can we live in it any longer? Or don't you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. If we have been united with him like this in his death, we will certainly also be united with him in his resurrection. For we know that our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin— because anyone who has died has been freed from sin.

Now if we died with Christ, we believe that we will also live with him. For we know that since Christ was raised from the dead, he cannot die again; death no longer has mastery over him. The death he died, he died to sin once for all; but the life he lives, he lives to God.

In the same way, count yourselves dead to sin but alive to God in Christ Jesus. Therefore do not let sin reign in your mortal body so that you obey its evil desires. Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. For sin shall not be your master, because you are not under law, but under grace.”

Romans 5 declares that we are all under the curse of Adam. Jesus, in the New Covenant, reverses the curse. How do we come into the New Covenant? Romans 6 contains the answer. When we are Baptized into Christ, the old man is crucified and we are united with Jesus in His death. Original sin (Adam’s curse – the old man) is washed away. Further, we are now “under grace” (v. 14). We are restored to favor with God. The old Gospel hymn says it better than I could, “My sins were washed away and my night was turned to day.”

As Jesus said to Nicodemus, “…unless one is born again, he cannot see the kingdom of God.” Later he says, “…unless one is born of water and the Spirit, he cannot enter the kingdom of God.

As outlined in the Scriptures above, Baptism is connected to justification for it is the “washing of regeneration.” 1 Peter 3:20-21 says after discussing Noah and the eight saved “through the water,” that the water in that narrative is a type of baptismal water. “God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, and this water symbolizes baptism that now saves you also…”

To conclude, God is an eternal Father who wants to be reconciled with fallen humanity. Jesus comes as the representative head to take mankind’s place in bearing the curse for Adam’s transgression. Justificaiton is reserved for those who come into Christ (baptism is the initiation rite into Christ). God adopts us as His children and we are united with the Lord.

Paul said, in 1 Corinthians 6:17, “But anyone united to the Lord becomes one spirit with him.” That sounds like more than an external declaration from a judge and much more like the blessing of being adopted into the covenant family. What do you think?

A Frosty Face, A Birthday Bash, and A Cuddle in the Creche

2008-12-18T23:27:00.007-05:00

Glenn Pease tells the story of a fairly typical last minute Christmas shopper. With little shopping time left, this bargain hunter was running furiously from store to store. Suddenly she became aware that the pudgy little hand of her three year old son was no longer clutched in hers. In a panic she retraced her steps and found him standing with his little nose pressed flatly against a frosty window. He was gazing at a manger scene. Hearing his mother’s near hysterical call, he turned and shouted with innocent glee: "Look Mommy! It’s Jesus - baby Jesus in the hay.” With obvious indifference to his joy and wonder, she impatiently jerked him away saying, "We don’t have time for that!"

What are we making time for this Advent season as we prepare for the celebration of Christmas? You see, how we spend our time reveals our priorities. And our priorities reveal our values. Are you like the mother in this story who did not have time to “ponder these things in her heart.” Or, are you like the little boy – nose smudging the frosty window trying to get a clearer view of little baby Jesus?

As parents and grandparents, our children are taking cues from us on the worth and meaning of Advent and Christmas. They see the way we are spending our time. They can easily discern our values as they watch us operate in this busy season of preparation leading to the celebration of Jesus’ birthday. The way many adults preparate for Christmas, you would think it was their children or grandchildren’s birthday celebration. Very early on, children learn to focus on themselves - “what they are getting.” Often the first question children ask each other is, “what did you get this year?” Where do they learn that Christmas is all about them? They learn it from us…because, sadly, we may have also been taught that it is all about us and we are passing that misguided notion right down the line.

Aaron Burgess shares that a family celebrated Christmas every year with a birthday party for Jesus. An extra chair of honor at the table became the family’s reminder of Jesus’ Presence. A cake with candles, along with the singing of "Happy Birthday" expressed the family’s joy in Jesus’ closeness. One year on Christmas afternoon a visitor to the home asked the five-year-old girl, "Did you get everything you wanted for Christmas?" After a moment’s hesitation, she answered, "No, but then it’s not my birthday!" What an extraordinary answer.

Are we doing enough to place Jesus at the heart of our celebration? It’s about time we did that.

Finally, a poignant illustration by Jim Kane. He writes that in 1994 two Americans answered an invitation from the Russian Department of Education to teach morals and ethics (based on Biblical principles) in the public schools. They were also invited to teach at prisons, businesses, the fire and police departments, and a large orphanage.

It was nearing Christmas and for the orphans it was their first time to hear the traditional Christmas story. The two Americans told them about Mary and Joseph arriving in Bethlehem and finding no room in the inn, and how the couple went to a stable, where Jesus was born and placed in the manger.

Throughout the story, the children, according to one of the Americans, “sat in amazement as they listened. Some sat on the edges of their stools, trying to grasp every word.”

As a follow-up activity to the story, each child was given three small pieces of cardboard to make a crude manger. Each child was also given a small paper square, cut from yellow napkins which the children tore into strips. The paper was then carefully laid in the manger for straw. Small squares of flannel from a thrown away nightgown were used for the baby’s blanket. From pieces of tan felt a doll-like baby was made.

As they made their way around the room to observe the children this is what one of the Americans noted, “All went well until I got to one table where little Misha sat. He looked to be about 6 years old and had finished his project. As I looked at the little boy’s manger, I was startled to see, not one but two babies in the manger. Quickly, I called for the translator to ask the lad why there were two babies in the manger.” The observer goes on to note that Misha very accurately recalled the story that had been told until he came to the part where Mary put Jesus in the manger. “Then Misha started to ad-lib. He made up his own ending to the story as he said, “And when Mary laid the baby in the manger, Jesus looked at me and asked me if I had a place to stay. I told him I have no momma and I have no papa, so I don’t have any place. Then Jesus told me I could stay with him. But I told him I couldn’t because I didn’t have a gift to give him like everybody else did. But I wanted to stay with Jesus so much, so I thought about what I had that maybe I could use for a gift. I thought maybe if I kept him warm, that would be a good gift. So I asked Jesus, “If I keep you warm, will that be a good enough gift?” And Jesus told me, “If you keep me warm, that will be the best gift anybody ever gave me. So I got into the manger, and then Jesus looked at me and he told me I could stay with him – for always.” As little Misha finished his story, his eyes brimmed full of tears that splashed down his little cheeks. Putting his hand over his face, his head dropped to the table and his shoulders shook as he sobbed and sobbed. The little orphan had found someone who would never abandon or abuse him, someone who would stay with him – FOR ALWAYS!”

Our children and grandchildren must hear this story from us. They must see themselves in this story and like little Misha realize that Jesus will never leave them or forsake them…FOR ALWAYS.

How will you spend your time this Advent and Christmas? Will you join the crowds at the mall who are much more interested in getting a good deal on gifts than sharing the best gift ever given? The day after thanksgiving, black Friday, a store clerk who was attempting to open the doors of the store for business, lost his life as rabid shoppers trampled him to death. What does this say about our culture's values at Christmas? I pray we will be consumed with letting our light shine before men – that they will see Jesus. We may need a fresh frosty face, an appropriately directed birthday bash, and a warm cuddle in the creche. Merry Christmas everyone!

The Main Event: Rock vs. Pebble

2008-11-21T23:00:00.005-05:00

My quest for the truth of Christian Orthodoxy (what has been believed everywhere, always, and by all) has led me down some strange paths. Remaining open to what I find on this journey has made me do a double-take more than once. There may be no greater example than what I discovered while studying Matthew 16:13-19.

In this passage, Jesus asks the disciples, “Who do men say that that the Son of man is?” Their responses include John the Baptist, Elijah and Jeremiah among other prophets. Jesus turns to Simon and asks, “What about you? Who do you say I am?” Simon responds, “You are the Christ, the Son of the living God.” Jesus replies, “Blessed are you, Simon son of Judah, for this was not revealed to you by man, but by my Father in heaven.” Then Jesus says, “I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it.” He goes on to say, “I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”

For years I have been exposed to this passage of Scripture from a Protestant hermeneutic. Essentially the understanding of this passage goes like this:

Jesus’ question elicits an array of answers from the Disciples. Jesus turns to Simon because he is the most outspoken of the group. Simon’s correct response prompts Jesus to affirm that this was revealed to Simon by God. When Jesus says that Simon will now be known as Peter – he is using a Greek term (Petros) which means small rock or pebble. Jesus goes on to say that upon this rock (Petra), which means large rock or immovable boulder, I will build my church. Two things are usually pointed out here. First – Jesus is affirming Peter’s faith and not making any pronouncement concerning Peter alone. Second, Jesus is not saying He will build the Church on Peter. By using the word Petros for the new name of Peter, and the word Petra for the rock upon which the church would be built, Jesus could not have meant the church would be built on Peter. The two rocks – one small and one large – rule Peter out as a possibility. What did Jesus mean? One of two things is usually espoused. Jesus either meant the church would be built on Peter’s faith, or upon Jesus, Himself.

When Jesus says that he is going to give the keys of the kingdom of heaven to Peter, it is asserted that these keys are given to all Christians. They represent the gospel which is to be preached to everyone. The keys are a general gift given to the entire church and when received by the repentant sinner, open the door to heaven.

Finally, the statement that, “Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven,” simply means that the Gospel message has the power to condemn or to save. Again, this is a general statement that all believers have the capacity to share the Gospel which has eternal implications for those who hear depending on their acceptance or rejection.

This interpretation seems somewhat minimal but plausible and satisfactorily settles the interpretation of this passage for many. As I began to look for other interpretations I found that this understanding of Matthew 16:13-19 is not shared by all Christians. For centuries another view has been embraced. Exploring this alternate view is the cause for my double-take and I offer you my findings as a platform for discussion – not as a definitive conclusion.

First, the issue of the little rock (or pebble) and big rock (or boulder) should not apply to this passage. Ostensibly, the Greek word used by Jesus for rock was the feminine Petra. Because Simon is a man, the translators had to make a choice. They could use a feminine word for a man, or they could use the masculine form of the word – Petros. The discrepancy arises because of a translation issue. Compounding the problem in English is the complete loss of any connection between the two words. Peter and Rock have no obvious connection. What’s more, Jesus would have spoken Aramaic, not Greek. In Aramaic, Jesus used Kepha for both Simon’s new name, and for the rock upon which the church was to be built. To be accurate, Jesus said, “You are Kepha, and on this Kepha I will build my church…” There is no difference. Apparently, the Pebble versus Rock idea is invalid. Jesus used the same word to give Peter his new name and to name the one upon whom the church would be built.

Second, Jesus gives Peter the “keys to the kingdom of heaven.” This interesting gift has a Scriptural precedent in Isaiah 22:20-22. "In that day I will summon my servant, Eliakim son of Hilkiah. I will clothe him with your robe and fasten your sash around him and hand your authority over to him. He will be a father to those who live in Jerusalem and to the house of Judah. I will place on his shoulder the key to the house of David; what he opens no one can shut, and what he shuts no one can open.” In this passage Eliakim is made Prime Minister in the realm of King Hezekiah. As the second in command, he will run the affairs of the Kingdom. This passage is a clear parallel to Matthew 16. When Jesus offers Peter the keys to the kingdom, does it stand to reason that he is giving him earthly authority to run the affairs of His kingdom, the Church?

Third, what about the “binding and loosing?” This is a rabbinical term which gave authority to the rabbis to interpret what was permitted or not permitted under the Law. In offering this capacity to Peter, and later the Apostles (Matthew 18:18), is Jesus giving them the responsibility to interpret and preserve the truths of the New Covenant so that orthodoxy would be preserved? Jesus says, as recorded in John 20:21-23, "Peace be with you! As the Father has sent me, I am sending you." And with that he breathed on them and said, "Receive the Holy Spirit. If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven." What an astounding statement. This was rarely quoted in my childhood Sunday School classes. Taken together, the evidence seems strong that Jesus appointed Peter to the office of Prime Minister – to run the earthly affairs of God’s Kingdom, and placed the Apostles as his assistants in this endeavor. Their tasks include, according to these passages, interpreting and preserving orthodoxy and the priestly role of reconciliation.

These discoveries bring up several questions for me. Why does the clear connection between Matthew 16 and Isaiah 22 receive such scant discussion as a possibility within the Protestant hermeneutic? Without the Pebble vs. Rock argument, what happens to the Protestant understanding of Matthew 16? What if Jesus is giving this office to Peter? Should this be ignored?

What is Orthodoxy and Who Decides?

2008-09-30T23:37:00.008-04:00

This question has haunted me for some time. If you read on, realize that I am struggling with this issue. In my attempt to answer it, I have tried to use the Scriptures exclusively to find the answer. So, if you want to procede, please understand the depth of my struggle. Your suggestions would be most helpful in dealing with the question, "What is Orthodoxy and who decides?"

My quest begins with another question: How can it be that a vast majority of Protestant churches claim that Scripture is their sole authority (sola Scriptura) in spiritual matters – and yet thousands of denominations exist because they can’t agree on what the Bible says? The Scriptures teach that there is “one Lord, one faith, one baptism” (Eph. 4:5). Yet, in reality, there are many denominations, many versions of the faith, and many understandings of baptism. The Scriptures teach, “Let there be no division among you” (1 Cor. 1:10)… yet because there is no oversight of orthodoxy, and many believers see themselves as autonomous, Scriptural truths are up for grabs. In democratically operated churches, interpretation of truth may be subject to majority vote. Please show me in the Scriptures a model for church democracy. Where in the Bible is the truth subject to majority vote? Because of the lack of authority, Christians are free to interpret as they will,hence; we have thousands of disagreeing, disengaged, diverse denominations. The one loaf has become many little wafers. I believe the reason for division is that there is no authority other than "my opinion."

Do the Scriptures teach that the Bible is the only authority in spiritual matters? I know the Scriptures are “profitable for doctrine…,” but is that the same as being the only authority? Does "Profitable" equate to "exclusive?"

What does the Bible say about this? The Bible does not claim that it is the only arbiter of truth, but it does claim that there is a “pillar and foundation of truth (1 Timothy 3:15).” The Scriptures teach that this distinction and responsibility belongs to the Church. Is this observable in the life of the Church as recorded in the Scriptures? Yes, I believe it is. Consider the teaching of Matthew 18 concerning discipline. It admonishes us to go to a person if we are having an issue with them and discuss the problem. If that doesn’t work, we are to take one or two others with us. “And if he shall neglect to hear them, tell it to the Church.” If these two Christians belong to churches of differing denominations, to which church should they go for resolution? THE Church is presented as the final authority in these matters. When Paul returned to Jerusalem, a council of the Church including apostles and elders was convened. Acts 15:6 says, “So the apostles and elders met together to resolve the issue.” Acts 16:4 is instructive. “Then they (Paul and Timothy) went from town to town, instructing the believers to follow the decisions made by the apostles and elders in Jerusalem. So the Churches were strengthened in their faith and grew larger everyday.” This is the teaching of Scripture concerning proper authority… “The pillar and foundation of truth” is the Church…we do not find authority vested in everyone as autonomous individuals…but rather, all believers are in subjection to the decisions of the apostles and elders.

This is so important because it moves us from “me reading my Bible and reinventing the wheel,” to asking the question, “What has the Church said about this…How has the church always interpreted this passage of Scripture.” Further, it introduces discipline into the reading of Scripture. I am not free to reinterpret the Scriptures to suit my fancy. And, if I disagree with a brother, or I am confused about a passage, I know where to go…to the authority…the Church.

In the Old Testament we find a three pronged approach to orthodoxy. There was the Law. There was the teaching of Moses called the “seat of Moses” (Exodus 18:13, Matthew 23:2), and there was the Oral Tradition.

In the New Testament I believe this three legged stool of authority remained. There was the written Word, the Oral Tradition or “Kerygma” (*2 Thes. 2:15) and the teaching ministry of the Church (expressed through the councils and creeds - Acts 6:2, 15:4-11, 16:4).

*“So then, brothers, stand firm and hold to the teachings we passed on to you, whether by word of mouth or by letter.”

This is what I find in the Scriptures concerning Church order and authority. What is orthodoxy and who decides? While the question remains…the answers are really causing me problems because they don’t look very familiar.

Please offer me some help on this one!

Is Worship Incarnational?

2008-08-19T18:28:00.007-04:00

What would you say is the most important event in all of history? That’s a fairly easy question. Most Christians would say Jesus’ “Incarnation,” or in other words, His becoming flesh. Expressed in Jesus’ birth, life, death, resurrection and ascension, the Incarnation is the most pivotal event of all time. Theologian Scott Hahn states, “God became flesh. That is literally the central event in history.” John 1:14 records, “The Word became flesh and made his dwelling among us.” In verse one we read that, “the Word was with God and the Word was God.” The importance of the Incarnation of Christ has been summarized in one sentence by Saint Athanasius (297-373 AD). He said, “(Jesus) became what we are in order that we might become as He is.” Few Church Fathers have more credibility on this topic than Athanasius who played a key role in battling the great heretic, Arius (256-336 AD). Arius claimed that Jesus and the Holy Spirit were creatures. Athanasius was used of God during the council of Nicaea to put forth language that has helped solidify our understanding of the Trinity, a concept under serious attack in 325 AD. Athanasius proposed terminology, embraced by the council, stating that Jesus was “con-substantial” with the Father, God from God, Light from Light, true God from true God, begotten, not created. Indeed, Jesus came to earth as the God-man. The Word became flesh.

As Christians, is our Sacred Assembly “Incarnational?” Does Jesus come to us in worship? Hans Urs von Balthasar suggests that in our worship, “The Word becomes more and more flesh, and the flesh becomes more and more Word.” How can this be? Jesus came to earth two-thousand years ago and ascended to the Father after His passion. He is at the right hand of the Father. How then can our worship be Incarnational?” And, how can we, who are flesh, become more and more Word?

In a previous article we discovered that our Sacred Assembly is for the purpose of Covenant renewal. Covenants create families. Our worship helps us remember the story of God’s redemptive acts on our behalf and how we become sons and daughters of God within the covenant relationship.

In the Old Testament, covenant renewal consisted of hearing again the word and revisiting the sign of the covenant – usually a sacrifice or a meal. Likewise, by hearing the word and sharing the sign, we actualize the sacred actions that have effected our status before God. Physically and spiritually we are swept into and participate sacramentally in the narrative of salvation history. By the re-presentation of the Word inspired – the written record of this narrative, and the Word made flesh – experienced at the Table of the Lord, Christ's incarnation is re-presented and experienced anew. As Jesus offers Himself to us, we are drawn deeper into Him.

Several New Testament passages clearly indicate the Incarnational Presence of Christ as found at His Table. In 1 Corinthians 10:16, Paul teaches us that the bread we break and the cup for which we offer thanks are our "participation in the Body and Blood of Jesus."

1 Corinthians 11:29 strongly pronounces the reality of Christ’s presence with us at the Table. “For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself.” According to Paul, because a number of the Corinthians had not rightly discerned Jesus' body and blood at the Table, they were weak, sick and some had died. This seems rather outlandish if Communion is merely symbolic!

Luke 24 further illustrates that we can “know Him in the breaking of the bread.” Jesus Himself said, as recorded in John 6:55, “For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in him.” The word John uses for flesh (sarx) is the same word used to describe the Incarnation in John 1.

When we come the Table of the Lord, Jesus becomes more and more real, more and more personal to us. Indeed, "Word becomes more and more flesh." And, as we feast on the Word made flesh, we recognize, rightly discern and participate in the body and blood of Jesus. John 6 says that when we eat His body and drink His blood, we abide in Him and He abides in us. In that sense, Balthazar was correct. “Flesh becomes more and more Word.”

This kind of thinking is quite foreign to many evangelical worshipers. I wonder what would happen to us if we were to embrace this kind of Incarnational thinking. If we truly believed that we would experience the Lord in our gatherings, we would long to assemble, arrive early, expect incredible things, and never miss. Sadly, on any given Sunday, of the 16.2 million Southern Baptists on the roles, only 6.5 million can be found in services of worship. We need a new way of thinking…no, we need an ancient way of thinking…Incarnational thinking.

Christianity – Can You See The Elephant?

2008-07-07T17:56:00.000-04:00

Have you ever attended a meeting in which an issue desperately needed to be discussed? But, for some reason, the cause of greatest consternation and turbulence was taboo. All of the participants sit at the table avoiding the one issue that weighs most heavily on their hearts. This “elephant in the room” is an obvious distraction, but no one will acknowledge its existence.

Does such an issue exist for the Church? There are many challenges for the Church today, but there is one that seems most troublesome to me. The issue is the unity of the Body of Christ. As I have talked to my brothers and sisters about the divisions that exist, they seem quite satisfied that this is the way God intended for things to be. Despite this common view, the Scriptures teach quite clearly that unity is not an option for the family of faith. 1 Corinthians 1:10 states, “I appeal to you, brothers, in the name of our Lord Jesus Christ, that all of you agree with one another so that there may be no divisions among you and that you may be perfectly united in mind and thought.” This teaching does not seem ambiguous in the least. Yet, when I ask cherished Christian friends if the various denominations are within God’s plan for His church, they often respond, “Yes. We are separate because we do not agree with others in: Scriptural interpretation, Church polity, the sacraments/ordinances, administration of missions, etc.” There seems to be a certain satisfaction at ecclesial segregation. But the words, let there be “no divisions among you,” come rushing back condemning our smugness at what is an obvious departure from God’s intent.

Ephesians 4:4-6 contains seven statements concerning the unity of the Church. Paul writes that, “There is one body and one Spirit, just as you were called to one hope that belongs to your call, one Lord, one faith, one baptism, one God and Father of us all, who is above all and through all and in all.” Do these non-negotiable statements of fact compel us to seek unity with our brothers and sisters in the faith?

Last week the choirs from Anchor Baptist Church and Tates Creek Presbyterian Church joined forces to sing at the memorial service for a young marine who heroically lost his life defending the country he loved. The singers had thirty minutes to work together in preparation for the service. Given this common purpose around which to agree, those whose understanding of baptism and predestination differ so dramatically were able to overcome divergent views. Their voices blended into a symphony of sound that honored the Lord and showed us all what the Church could look and sound like.

Ephesians 4:1 begins with Paul begging believers to, “lead a life worthy of the calling to which you have been called, with all lowliness and meekness, with patience, forbearing one another in love, eager to maintain the unity of the Spirit in the bond of peace.” Last Saturday this truth was lived by two choirs who became one. What is the cause that might unite the family of faith now so divided? Jesus shares the transcendent cause for unity in His "High Priestly Prayer." John 17:20 and following record Jesus as saying, "I pray...for those who believe in me...that they may all be one; even as You, Father, are in me and I in You, that they also may be in us, so that the world may believe that you have sent me."

Is this a real concern? Can you see the elephant?

Trinity - It's All About Family

2008-05-20T14:39:00.000-04:00

How important is your family to you? For many, nothing compares to the importance of family. This is not by happenstance. You see, we were created in the image of God. What does this have to do with family? Consider that God is the perfect family. As Father, Son and Holy Spirit co-exist in perfect tri-unity (trinity), so they impart to us the desire for closeness within family. To see this rightly is to recognize that our families are made in the likeness of the perfect divine family - the Trinity.

As God created Adam and Eve, He established a cosmic covenant and a marriage covenant between them. “The two shall become one flesh”. They were instructed to be fruitful and multiply. The family on earth was born in union with the perfect Triune family and lived in dominion over and harmony with creation. They were full of grace. What happened? Adam and Eve failed to obey their heavenly Father, and consequently, they forfeited the fullness of grace and perfection. They died spiritually.

But, all was not lost because God had a plan. God desired to reconcile with fallen humanity - now empty of familial grace. He offered protection and a relationship to Noah in a family covenant. God expanded the covenant relationship, establishing a tribal covenant with Abraham and his family tree. He further augmented the covenant to a nation in Moses. The covenant grew to a kingdom in David. Finally, the covenant reached its full redemptive potential in Jesus. In Christ, the original marriage and cosmic covenants established in the garden are restored. Jesus extends God’s redemption to everyone. Through His atoning death and resurrection, Jesus brings victory over sin, death and hell. As we participate in corporate worship (sacred assembly) each Sunday, let us remember that through Jesus we can again share in the nature of the Trinity. 2 Peter 1:4 says, “He has given us His very great and precious promises, so that through them you may participate in the divine nature and escape the corruption in the world…” John 17:20-21 records Jesus praying, "I pray also for those who will believe in me...that all of them may be one, Father, just as you are in me and I am in you. May they also be in us..." It really is all about family - an eternal family that includes all of us who are in Christ.

Trick question - who else in the Scriptures is said to be, "Full of Grace"?

Weekly Communion?

2008-04-13T22:49:00.000-04:00

An insightful participant in a recent worship class asked a question pertaining to last months’ blog submission. "If we are to see the Passover as an example of the Sacred Assembly with the covenant renewal components of Word and Sign, and if that remembrance is annual, why then is the Christian Sacred Assembly every week?" This is a marvelous question. Allow me to offer some possibilities and let me know what you think.

First, consider Luke 24. On Resurrection Sunday, Cleopas and the other disciple sat down with Jesus at the table. They were completely unaware of who He was. When He followed the “institution narrative” formula for breaking the bread, (He took bread, blessed it, broke it and gave to them) “their eyes were opened,” and later they said that they, “knew Him in the breaking of the bread.” How interesting that at the very moment they recognized Him in the bread, He disappeared from them bodily. Could it be that Jesus was helping them and us to understand that it is at His Table and in the bread that we will now “rightly discern the Body of Christ” (1 Corinthians 11:29)?

Second, Paul indicates in 1 Corinthians 5:7 "Christ our Passover is sacrificed for us, therefore let us keep the feast..." This feast is the Lord's Supper or the Eucharist. Twenty years before Paul wrote 1 Corinthians, at the birth of the church, Acts 2:42 indicates that the people dedicated themselves to the "apostles teaching" (fellowship, prayer) and "breaking bread." Breaking bread, a euphemism for the Lord's Supper, would have been celebrated in the context of an agape feast. This was their practice each time they met – which according to verse 46 was daily. Perhaps the Lord’s admonition to pray, “Give us this day our daily bread,” coincides. Moving on, note the two early church documents below that sound very similar to Acts 2 and demonstrate a weekly celebration.

The Didache' (Teaching of the Twelve Apostles) was written at the same time as the Scriptures and was widely read in worship in the first century. "Concerning the Christian Assembly on the Lord's Day,” Didache' has this to say in Chapter 14: But every Lord's Day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one who is at odds with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: 'In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations.'" (quoting Malachi 1:11)

Further, Justin Martyr wrote in his First Defense chapter 67, "And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons."

Acts 20:7 also underscores Sunday as the day to gather. "On the first day of the week we came together to break bread."

These passages reveal that the Christians gathered to celebrate the Christian Passover feast, every Sunday. In Christ, the Hebrew Passover has been translated from a yearly remembrance of the Exodus out of Egypt, to a daily or weekly remembrance (anamnesis) of the New Covenant in His blood (Luke 22:20). Jesus brings deliverance from bondage to sin, death and hell through His resurrection. Given that Sunday was the day of the resurrection, it stands to reason that the Christian Assembly, complete with the Word and Table – the two components of Covenant renewal –would take place on that most blessed day.

A Scriptural Definition of Worship (Sacred Assembly)

2008-03-03T00:04:00.000-05:00

How important is the Sunday Assembly of God’s worshipers? Hebrews 10:25 contains this admonition, “Forsake not the assembling of yourselves together as some are in the habit of doing, but let us encourage one another—and all the more as you see the Day approaching.” Apparently the writer of Hebrews, under the inspiration of the Holy Spirit, thought the Sunday assembly was very important. Most of us have a strong sense that Sunday worship is vital.

There are others who are not so convinced. Christians have come up with many angles to diminish the significance of gathering on Sundays. Some may ask, "Can’t we worship anywhere? Why, we can worship out in nature, you know, fishing or playing golf, can’t we?" Or, perhaps you have heard, “I don’t need the weekly thing, because for me, worship is an every day thing; it is a way of life.”

Others are faithful in their attendance but do not understand the purpose of Sunday gatherings. Many believe worship should entertain them. Others believe they should be inspired. Still others believe worship should put them in a euphoric spiritual state so that they may truly “experience” the Lord. Others desire a practical lesson on some Biblical topic that concerns them. What do we say to address these lines of thinking? In this article I hope to offer a Scriptural response to these misconceptions.

What makes worshiping corporately so important to us as the family of God? Well, the reason we assemble on Sunday for corporate worship may be quite different than you have heard, or that pop culture’s worship proponents would have you believe. Where do we find the answer? Let’s turn to God’s Word and explore the Scriptural definition of corporate worship? By doing so we may avoid defining our worship by preconceived misconceptions, man made traditions, or by the latest trends. And I pray that we will be more committed to worshiping God with His people as we gather each Sunday morning.

If we are going to get this right, to really define our Sunday gatherings Scripturally, we need to go back to the beginning. Let’s consider God's brilliant plan. Throughout the Scriptures God has instituted covenants with mankind. Covenants unite people in relationships - "I will be your God, and you will be my people." Marriage is a covenant. Like marriage, Scriptural covenants create new family bonds. They differ from contracts in that contracts include a transfer of goods or services for a price. Covenants create family. God’s ever expanding covenants began with Adam and Eve as a marriage covenant, then Noah as a family covenant, Abraham as a tribal covenant, Moses as a national covenant, David as a kingdom covenant, and finally, all of the covenants culminate in the New Covenant initiated by the redemptive work of Jesus. This New Covenant is cosmic in scope and encompasses all of creation as it ushers in the new heavens and the new earth. Even now all of creation groans for this. Further, the New Covenant unites to God those of us who are in Christ regardless of our nationality.

Hebrew Covenants typically had two components. First, the expectations of the covenant were clearly spelled out. If these imperatives were followed there were prescribed blessings. If these requirements were not followed, curses would result.

After the word of the Covenant was agreed to, the second component occurred. A sacred sign was instituted. Usually the two parties would take part in a sacrifice and/or they would share a meal together. Did you get that – They read the word and shared a meal – thus agreeing to and sealing the covenant. As an example, consider the Passover. God spelled out what he expected of the Children of Israel. They were to find a first born lamb without blemish, sacrifice him, eat all of him, and apply his blood to their doorposts. The word came, the people complied with a sacrifice, a meal, and the application of the life saving blood of the covenant. The result was the Exodus of God’s people – deliverance from captivity.

At appointed times, the sacred word would be revisited by both parties in the relationship. Why? In order to remember the covenant, the Word would be brought out and read, then, following the Word, the sign of the covenant – the sacrifice or meal - would be shared again to re-present and re-commit both parties to the covenant. This kind of active remembrance helped generation after generation to experience the Exodus as if they were there – as they celebrated the feast and ate the Lamb – they reconnected with the central event in their history.

Now we arrive at the answer to our quest. As we have noted, in the Old Testament, the official name of the meeting held to renew the covenant was called The Qahal Yahweh, or The Sacred Assembly of God. It is from this term that we derive the word Ecclesia which means Church. Are you ready? Here, then, is the definition we have sought. When we gather as the Sacred Assembly – the Church – we are renewing or recommitting to the New Covenant. Our Sunday worship gathering is for the purpose of covenant renewal. Remember the two covenant components? They are the word of the covenant and the Sign of the covenant. The Word of God, expressed as the Gospel, should be read every time we gather. The Gospel should be the content of our Sunday morning assembly.

After the Word is read and we are re-introduced to God’s provision and prescription for faithfully living as His children, then the sign of the covenant should follow. What is the sign of the New Covenant? Jesus gives us the answer. The New Covenant, Jesus says, is “in my blood”. Jesus shed His blood on the cross "once and for all." How do we participate in this sign? Paul gives us that answer. In 1 Corinthians 10:16 he says that the bread we break and the cup over which we say thanks is our participation in the body and blood of Christ. At the Table we actively remember Calvary’s Cross and the atoning work of Jesus.

Paul also called Jesus “our Passover Lamb…sacrificed for us.” This Old Testament typology should inform our understanding of the Lord’s Table today. Also, consider John 6, which contains unmistakable Eucharistic language informing us about the life giving power of Jesus' body and blood. Verse 53 states, “Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you.” Jesus states this truth more positively in verse 54. “Whosever eats the flesh of the Son of man and drinks His blood has eternal life and I will raise Him up at the last day.” This admonition sounds amazingly similar to the instructions given those poised for the Exodus out of Egypt. Exodus 12:5,8 and 10 states, “Your lamb shall be without blemish, a male…eat the flesh that night…and you shall let none of it remain…” All of this adds up to an active remembrance (anamnesis) that helps us participate in the “once and for all” sacrifice of Jesus. Like generations of God’s chosen people related to coming out of Egypt, our covenant renewal reconnects us with the Christian Exodus - out of bondage to sin, death and hell. Our Exodus is bound up in the passion of Christ. And the Lord makes a way for us to participate in this past event each Sunday at His Table. How are we to understand this? Can God give us a way to participate in a past event? "With God all things are possible." This is God's plan for us to share in the sign of the covenant - the cross of Jesus. At His Table, we recommit and reconnect to the covenant relationship we are so blessed to share. Yes, this is a profound mystery - but one for which we should be very grateful.

There it is. Our Sunday gathering is all about covenant renewal – God’s people with their gracious God – actively remembering through Word and Table…this is the sacred assembly of God’s people. And in this gathering we not only hear again, but we participate in the central event in our history and we join in the sweep of salvation history. That's so much better than considering "ten ways to balance your check book", or a slice into the sand trap for a double bogey. See you Sunday!

Learning to "Type": The Ark of the Covenant

2008-01-18T21:40:00.000-05:00

As promised, here is article one focused on typologies. This particular one is fascinating to me and I have yet to fully consider its ramifications. So, here we go...

Is it possible that the Ark of the Covenant is a typology that foreshadows Mary, the blessed mother of Jesus? Consider the following Scriptural parallels and let me know what you think.

As recorded in 2 Samuel 6:1, the Ark of the Covenant traveled to the house of Obed-edom in the hill country of Judea. Verse 9 offers David’s reaction to the appearance of the Ark. David says, “Who am I that the ark of the LORD should come to me?" Verses 14 and 15 record that David danced in front of the ark and everyone shouted. According to verse 12, the house of Obed-edom and his family were blessed by the presence of the Ark. Finally, verse 11 indicates that the Ark remained in the house Obed-edom for three months.

Compare the Old Testament scene above to the New Testament scene below.

As recorded in Luke 1:39, Mary traveled to the house of Elizabeth and Zechariah in the hill country of Judea. Verse 43 offers Elizabeth’s reaction to the appearance of Mary. Elizabeth says, “Who am I that the mother of my Lord should come to me?” Verses 41 and 42 record that John leaps in Elizabeth’s womb and that Elizabeth shouted in a loud voice in Mary’s presence. Verses 39-45 have the word “blessed” three times. According to verse 56, Mary remained in the home of Elizabeth and Zechariah for three months.

Are these similarities merely coincidence, or are we to deduct that Mary may be the New Testament Ark of the Covenant?

Consider further what was contained in the original Ark of the Covenant (Hebrews 9:2-4), compared to what Mary carried in her womb. Within the ark were the tablets representing God’s Law, or God’s Word. Within Mary was the “Word made flesh” (John 1:1). Within the ark was manna. Within Mary was the “bread sent down from heaven” (John 6:51). Within the ark was Aaron’s Rod – a priestly rod used to help God’s people escape bondage from Egypt. Within Mary is our high priest who helps us escape the bondage of sin and death. (Hebrews 10:19-23).

Can these things be dismissed as mere chance?

Finally, let’s examine Revelation 11:19, “Then God's temple in heaven was opened, and within his temple was seen the ark of his covenant.” This had to be impressive to the average first century congregations reading this for the first time. The Ark had been hidden for hundreds of years. They were, no doubt, waiting with baited breath for the next verse. After some thunder and lightning, the ark is revealed. As an aside, because there were not chapter or verse numbers in the original manuscripts, chapter 11 flows right into chapter 12. And then, it was revealed, “A great and wondrous sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. She was pregnant… She gave birth to a son, a male child, who will rule all the nations with an iron scepter. And her child was snatched up to God and to his throne.”

Given the fulfilled typologies above, it is not a stretch to see Revelation 11:19 through the beginning of chapter 12 as displaying the Ark of the Covenant as Mary – the mother of the one who would “rule all the nations with an iron scepter.” This is revealed in chapter 19 to be none other than the rider on the white horse.

Alright, there is the first typology. It is, perhaps, a bit controversial. Let me know what you think of this!

Learning to "Type"

2007-12-12T00:43:00.000-05:00

Several years ago a prominent church growth expert from Nashville told me that the Old Testament does not matter anymore to the New Testament Church. What an amazing statement. His low regard for O.T. Scripture is far from an anomaly. It seems that the pragmatic church of relevant application is attracted to the easily apprehended aspects of Scripture more than the demanding "in depth" stuff. Exploring the recesses of shadowy Hebrew texts is untenable compared to the handy "how to" or "do and don't" lists found in the Pauline epistles. If we are looking for "self help" material in the Scriptures, there is good information to be found there. But, the Scriptures contain a depth that few who are content scratching the surface ever find.

I have suggested previously that the commentaries written by the Fathers of the Early Church may serve as a key to correct interpretation of the Scriptures. I further offered that the Tradition of the Church, commended by Paul, is also important in this regard. Allow me to suggest another Early Church method for understanding the sacred texts. St. Augustine claimed that "the New Testament lies hidden in the Old and the Old is fulfilled in the New." In other words, one may best read the Scriptures with both Testaments opened. While on the road to Emmaus (Luke 24), Jesus utilized this very technique in teaching His confused companions. "And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself." As He shared from the Old Testament, they began to understand the New Testament unfolding all around them...and their hearts "burned within them."

Utilizing this method to unlock the riches of God's plan of salvation history reveals many instances of foreshadowing, prefiguring, or "typology". Theologian and educator Scott Hahn describes a type as, "..a real person, place, thing, or event in the Old Testament that foreshadows something greater in the New Testament."

My next few articles will deal with some of the major typologies found in the the Old Testament that find their fulfillment in the New. What typologies have you found in your studies? Do you find this discipline of Scriptural interpretation valuable in your understanding of God's Word? I am looking forward to your input!

If It's New Can It Be True?

2007-11-14T01:21:00.000-05:00

Orthodoxy has been described as “that which has been believed everywhere, always, and by everyone.” This generalization attempts to describe core beliefs as those which have always existed and have received universal acceptance as being authentic. This is a standard I have embraced. Stuart G. Hall suggests in his book, Doctrine and Practice in the Early Church, that this is not true, but that orthodoxy is ever morphing and developing – coping with changing cultures and ecclesial variables. This understanding of orthodoxy is not unlike the debate over the Constitution of the United States. Constructionists believe the founders knew what they meant and codified it. Progressives believe the Constitution is an adapting, ever-changing document that allows for the evolution of the culture. Christians are taught to build our “house upon the Rock.” If the rock is forever changing and adapting, doesn't that sound a lot like sand?

One of the reasons I am drawn to the Early Church is revealed in the analogy that “the water is always purest near the source.” Those who learned from the Apostles (who learned from Jesus), have the advantage of “hermeneutical proximity.” As Paul indicated in his first letter to the Corinthians, “For I received from the Lord that which also I delivered unto you…” Truth, taught by the Lord, has been handed down from generation to generation. Ostensibly, it should be preserved in a pristine state so as not to pollute its purity. I believe this is vital if our children and their children are to understand the Truth.

Further, the Scriptures teach us that there is “one Lord, one faith, and one baptism…” If God is the same yesterday, today and forever, it would seem reasonable that His Truth would also be unchanging. And this Truth should be discernible from the beginning. Later developments are valid if they deal with clarification, not new doctrine. Christianities' belief in the Trinity is a good example of this kind of later focus on an early teaching. Conversely, Joseph Smith claims to have received a special dispensation from the Lord. His reception of a new orthodoxy should be highly suspected by those who embrace the concept that orthodoxy has been believed “everywhere, always and by everyone.” If a doctrine can not be found in the teachings of the Scriptures and the early church, it must be called into question.

Can you think of any doctrines that have developed relatively recently? Zwinglian “memorialism” comes to mind. But, there must be others. What are we to do with later developing theological concepts? These are the questions that keep me up late writing articles. What do you think about all of this?

Wanted: Wiser Words for Worship

2007-09-23T23:29:00.000-04:00

Bruce Leafblad, prominent author, clinician and professor of worship has made a startling assertion. Meeting with a group of ministers of music at a national seminar, Leafblad said, “Many… definitions of worship come from (recent) tradition rather than serious Bible study, resulting in gatherings of Christians who really don’t know what worship is.” He further suggested, “People don’t know what (worship) is because we leaders don’t know what it is.” This has led to many congregations calling anything and everything “worship”. Our inability to define worship may be from a lack of instruction. But, it may also come from the Scriptures themselves.

Defining worship is a daunting challenge. If ten Christians are asked to give a definition for worship, each respondent is liable to give a different answer. This is understandable for many reasons. A contributing factor may be the complexity of worship as it is presented in the Scriptures. According to author and scholar Richard Leonard, “The Hebrew Scriptures, especially the Psalms employ a rich vocabulary of words denoting acts and features of worship. There is no general term for ‘worship’ in the Old Testament. Instead, many words are used.” Leonard has prepared a listing of words pertaining to worship from the Hebrew texts. They include many general terms, words for assemblies and festivals, words regarding movements and gestures, words for praise and acclamation, words for declaration and meditation, words with musical implications, words for offering and sacrifice, and words indicating times and places for worship. Given that we sum up all of these concepts by using the word “worship”, no wonder it becomes a catch all for so many activities of the Church.

Not many years ago, many Christians believed the sermon was when we really “got down to worshipin’.” For these Churches, worship had devolved into a Bible story that is most effective when "toes are stepped on." The “Praise and Worship” movement has introduced the “worship set”, or an expanded song service and many from its ranks consider the music to be “the worship.” For others, “worship” is a noun. It is the event or meeting attended by Christians each week. At best, this understanding is born from pulpit driven worship in which spectators simply observe the action on the “stage”. At worst it is derived from the sense that worship is a social event. We are now hearing worship described and marketed as an “experience”. (Try an online search for “worship experience” and see what you will find.) For a price any church can order up their worship experience in a box. Or, if you need a little worship booster, try downloading the latest worship mp3 and you can worship in transit. Most Christian bands are producing recordings of “worship” so the experience can be had whenever one is in the mood. Children's "worship" in some churches consists of coloring and play time. Everything from concerts, plays, movie screenings, Bible studies, prayer meetings, seeker services, revival meetings, and discussion groups at coffee klatches have carried the title – “worship”. Indeed, many broad applications of worship exist. But, if we call everything worship, does this not serve to water down the vibrancy of the church gathered to celebrate, remember and participate in the saving acts of God through Jesus Christ?

For many this may not be an issue. But for those who recognize the dumbing down of so much in our culture, even our sacred gatherings, this becomes quite pronounced. Sadly, there does not seem to be a cavalry of clarification riding over the hill to save the day. What are we to do? In order to foster a discussion, may I suggest a couple of possible solutions to this malaise of mistaken mantras concerning worship? First, we might consider recapturing the vast and varied Scriptural lexicon of worship words. Rather than summing them all up in one word, we would do well to embrace the varied components, multiple expressions, and diverse realities using the distinct descriptive words offered in both Testaments. Two good examples are: proskuneo - to worship, to kiss, to prostrate oneself in homage (John 4:23 and Revelation 7:11), and latreuo - to serve, minister, worship. (Philippians 3:3 and Luke 2:37).

What difference would it make to use more precise words for worship? By demonstrating that various elements of worship can be seperated and acted upon independently, the Church will realize the difference between complete worship and component worship. Praise services, prayer services, preaching services, and many other activities common to the church, may legitimately be called worship. But none of them contains the complete concept or picture of worship. This distinction should be reserved for the Sunday gathering of the Church to celebrate, retell, and reenact the Gospel. While all of the elements of worship may not be included every week, the four major components of worship should be present (for a thorough discussion of the four-fold pattern, see an earlier blog submission). Being clear about Scriptural words for worship may help clarify exactly what it is we are doing. Once a full pallet of words for worship is understood and utilized, then a more apt description of the weekly Christian gathering may also be helpful.

Concerning the Sunday assembly of God’s people, Rev. Guy Oury writes, “This kind of holy assembly, evident in all religions of recorded history, was very pronounced in the tradition of the Hebrew people, from whom Christianity developed its earliest liturgical traditions. Assembling also gave to Christianity its word 'church.' It happened in this way: The Hebrews called their assemblies Qahal Yahweh (Sacred Assembly of God)… in the sense of being called together by God.” Oury goes on to say, “Qahal Yahweh was translated into Greek as ekklesia. This term, which translates as ‘church,’ was used by the followers of Jesus to describe their own community assemblies devoted to prayer, instruction, singing of hymns, breaking of bread, and sharing of cup."

What if we reserved the title “Sacred Assembly” for our Sunday morning gatherings? This shift in nomenclature, combined with a reintroduction of the array or words summed up by the one word “worship” might go a long way toward helping our people better understand what is happening when we gather. Rather than expecting pulpit driven entertainment, an evangelistic crusade, a lecture or an “experience”, we might, with authenticity, be able to gather together to express our praises and prayers, hear God’s Word proclaimed, come to the Table and participate in the once and for all sacrifice of Christ (1 Corinthians 10:16), and go forth to love and serve God and man. Suddenly the gathering of Christians is free from all of the manmade traditions it has accrued over the centuries. This would also reconnect us with the Early Church and serve as one more example that the road to the future does run through the past. Perhaps the cavalry is coming – not from over the hill, but from two thousand years ago. What do you think?

The Rule of Faith

2007-07-23T09:56:00.000-04:00

A couple of blogs ago we discussed the need for an interpretive key for the Scriptures. In that article I suggested that the Scriptures are a God given guide and authority on spiritual matters. But, with only "my Bible and me", we have some issues! I am well aware that the "Holy Spirit will guide us into all truth." That is not the concern. Rather, it is, what happens when two Christians read the same passage and disagree. Ostensibly the Holy Spirit should have led them both to the truth. Unfortunately, we are prone to view Scripture through our own personal hermeneutics. Given that "Sola Scriptura" has opened the door for personal interpretation of the Scriptures and the fact that there are an estimated 9,000 Christian denominations, we are in desperate need of an interpretive authority to give clarity. 1 Timothy 3:15 states that the Church is the "pillar and foundation of truth." But, to claim that the church will interpret truth for us is untenable for many of my evangelical friends and colleagues. Where, then, do we turn for help in our search for the authentic Truth - found through the correct interpretation of Scripture?

Stuart G. Hall, former chair of ecclesiastical history at King's College, London, England, in his book Doctrine and Practice in the Early Church discusses this very matter in terms of "The Rule of Faith." Irenaeus, bishop of the most important city of Roman Gaul is, according to Hall, "..the most important theologian of the second century... Irenaeus summarizes the universal teaching of the churches, derived from the Apostles. It is often called "The Rule of Faith", an expression used by Tertullian (regula fidei). Irenaeus asserts that the whole meaning of the gospel is summed up in this Rule. This rule is not a supplement to the Biblical truth derived from the apostles and prophets, nor a tradition of independent material, but a key to interpret the Scriptures which is compatible with the Scriptures as a whole."

So, if the "Rule of Faith" from the early Church is adopted as a Scriptural key, then 1 Timothy 3:15 is realized. The orthodoxy of the first vestiges of the Church universal becomes the measure for correct interpretation today. Most denominations teach that they are connected with the New Testament Church. With a little coaxing they might also recognize the authenticity of the early Church (first four centuries) and her consensus on the Truth represented in the Rule. Embracing the "Rule of Faith" as the interpretive key to the Sciptures may be the first step toward a recovery of theological and ecclesial unity - "One Lord, One Faith, One Baptism." If nothing else, these teachings represent orthodoxy and serve as a corrective to inaccurate Scriptural interpretation.

In his book, Ancient-Future Faith, Robert Webber states, "..by the end of the second century the church had an authoritative source and an authoritative summary of what the church believed and taught." He goes on, "The authoritative source was the apostles. They had received their message from Christ and passed it on in the church." This included both oral and written traditions of the Apostles, "which they had transmitted to the church and which the church had received and guarded and passed on..." Webber continues, "The rule was regarded as key to the interpretation of the Christian faith, a framework of thought for all to follow." He claims that the rule of faith was eventually "universally summarized" in the Apostles' Creed. Webber believed that future faith depends on our rediscovery of ancient faith. I believe he was right. What do you think?

Subject to the Object

2007-07-02T11:44:00.000-04:00

Two weeks ago our nine month old could not crawl very well. He did a rather awkward version of an army man belly crawl. This morning he was moving around the room with ease – as if he had taken an intensive crawling 101 course. Crossing one room used to be a major effort. Now his potential has exponentially increased. How amazing that last month's limitations have become this week’s opportunities. These last fourteen days of development have brought great change to his life. What seemed insurmountable is in reach. His eyes reveal the excitement he is feeling. No doubt, the crash course in walking is just around the corner.

As followers of Christ, we should also be growing and developing. Paul alluded to this by saying, “When I was a child, I talked like a child; I thought like a child, I reasoned like a child. When I became a man, I put childish ways behind me. Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known” (1 Corinthians 13:11-12).

As I reflect on my development as a worshiper and a teacher of worship, it astounds me how much different I am now than fifteen years ago. At that time I was relying on what I had been told. It was easier to crawl - accepting what I was taught - than learn to walk on my own. Rather than pray and probe and ponder the difficult ideas, I defaulted to what had always been handed to me. As time wore on, more and more of the convenient answers were insufficient. This dissatisfaction caused me to examine many important concepts for myself by asking several key questions. What does Scripture teach? What has the Church taught “always and everywhere?” What do trusted scholars say? Over the past decade and a half the writings of Robert Webber have influenced me more than any other – save the Scriptures.

Realizing that learning and growing should never stop, I am once again facing a “teachable moment.” In reading Dr. Webber’s last book, The Divine Embrace, I have encountered a concept challenging my predispositions – and again – I am crawling. Webber claims that Christian worship is dangerously focused on "me-centered" worship. He says, “The real underlying crisis in worship goes back to the fundamental issue of the relationship between God and the world. If God is the object of worship, then worship must proceed from me, the subject, to God, who is the object. God is the being out there who needs to be loved, worshiped, and adored by me. Therefore, the true worship of God is located in me, the subject, to God, who is the object. I worship God to magnify his name, to enthrone God, to exalt him in the heavens. God is then pleased with me because I have done my duty.

If God is understood, however, as the personal God who acts as subject in the world and in worship rather than the remote God who sits in the heavens, then worship is understood not as the acts of adoration God demands of me but as the disclosure of Jesus, who has done for me what I cannot do for myself. In this way worship is the doing of God’s story within me so that I live in the pattern of Jesus’s death and resurrection. My worship then, is the free choosing to do what Paul admonishes us to do: [Romans 12:1-2]”

For most of my ministry I have taught that God is the object of Christian worship. Soren Kierkegaard posited that God is the audience and the worshipers are the actors. This analogy has been central to my understanding. Dr. Webber seems to question this notion. He asserts that if God is objectified in worship then worshipers view Him as being an onlooker from afar. For Webber this is an incomplete portrayal of God’s position. Rather, he claims, the Lord is very active in our worship. Further, he introduces the idea that Jesus must be the subject of our worship. When Jesus is the subject, when we focus on salvation history, when we enter into the Gospel story through proclamation (ministry of the Word), and participation (ministry of the Table), then we are relocated in Jesus. What's more, we realize that the Gospel is not just the “old, old story,” but it is “new every morning.” We are in this unfolding story of God’s saving action on our behalf. Why is this important? The world seeks to reclaim us all week long. We are bombarded with the world's image of success and fulfillment - self promotion and self satisfaction. In worship, the Gospel calls us back to the spiritual pattern of death to self, burial and resurrection in Christ. While objective worship espouses the attributes of God, which is obviously good and called for, without Christ as the subject, we fail to remember the narrative that we are called to live and pass on to the next generation.

A quick analogy may bring clarity to this discussion. Little school children have different subjects each day. Math, for example, is a subject. In math class the students are taught math concepts. But, they go beyond learning math facts, they actually practice them. They don’t just attend math class, they become mathematicians. Conversely, it is possible to attend a seminar where a mathematician shares her findings. We can objectively appreciate the presenters findings, admire her process and technique. And then, we can leave the session and never participate in or practice math at all. Here is the distinction between subjective and objective worship. If Christ is the subject of our worship, and we wholeheartedly enter into the Gospel through celebration (praise), recitation (preaching), and participation (partaking of Communion), then we are living as Christians (little Christs) - much like math students become mathmeticians. But, if we objectify God, we are in danger of knowing about Him, but never becoming subject to Him. We can leave worship having declared and heard great truth about God, but never "knowing" the Truth.

This is a new concept for me and yes, I am crawling a bit - maybe even struggling. Clearly, a proper balance of espousing God’s character and entering into the Gospel narrative are vital for authentic worship to occur. Singing for 45 minutes about God’s greatness is fine. Accompany that with a sermon about reaching our potential or balancing our check books, and we have neglected the central theme of our faith. We must never forget the saving acts of Jesus. This story should animate our worship – call us to participation – and change us to live incarnationally - as Christ would live. I am praying that this challenge to my understanding of worship will become an opportunity for growth. I am willing to change, to develop, to grow if it will help me see through the glass a little more clearly and to know the Lord more completely. After all, being on our knees is not such a bad place to be.

We Seek the Grail

2007-05-14T23:12:00.000-04:00

For centuries Christians have sought the Holy Grail. This relic captivates the imagination. To have the grail is to hold in your hands the very cup that Jesus shared with His disciples…to touch salvation history. How glorious would that be? Just as these types of relics hold a particular fascination for many, there are also theological concepts that have gained great prominence. In fact, there are many “grails” we hold with religious fervor. My hope is to begin a reasoned discussion about these dearly held beliefs. Ultimately, the objective is to foster positive dialogue that may help bridge gaps rather than create new ones. With this in mind, here is the first “grail”.

Let's talk about Sola Scriptura. Protestants hold unwavering to this concept of Scripture alone as our spiritual authority. Without question this high view of Scripture along with Sola Fide (faith alone) are the “holy grails” of the Reformation. In Sola Scriptura, the Bible is the pillar and foundation of truth - the authority. That seems apparent, right? Oops, we have a Biblical dilemma. The Scriptures state that the Church is the pillar and foundation of Truth (1 Timothy 3:15). What are we to make of that?

Consider that the Church existed before the New Testament Scriptures. Was Sola Scriptura in effect before the books of the New Testament were in existence? How can that be? Did Sola Scriptura take effect after the Scriptures were canonized at Hippo in 393 and Carthage in 397? When did it apply and how did the Church survive without it? Where is Scripture alone as the Authority taught in the Scriptures? Paul states in 2 Timothy 3:16, "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness..." This reference to the Old Testament does not claim authoritative exclusivity. (Stay with me...please read on.)

Clearly, the Church after Pentecost forged her way into the future with dedication to Truth, but what Truth? Without the New Testament Scriptures in place, what was their source of authority in spiritual matters? May I suggest it was the Tradition that was handed down by Jesus to the Apostles and by the Apostles to the bishops, and so on down the time line? The Apostle Paul said, “So then, brothers, stand firm and hold to the teachings (Tradition) we passed on to you, whether by word of mouth or by letter.” As Christians, according to 2 Thessalonians 2:15, we are to hold on to the Tradition – by word of mouth or by letter. Note that Paul does not see the oral Tradition (kerygma) to be in contrast with his written documents. In his book, "Evangelicals and Tradition," D. H. Williams notes, "Paul does not set these traditions and his letter in opposition to each other. Rather, he sees them as complementary..." Acts 2 holds another clue. The early Church, "dedicated themselves to the Apostles teaching..." These students of Jesus taught to their students what Jesus had taught them. Obviously orthodoxy was established by the Lord and as Paul said, "What I received from the Lord I also passed on to you..." (1 Corinthians 11:23). The Tradition was handed down by and within the Church, "the pillar and foundation of the Truth."

This raises several questions about the Church today. Do we really see the Church as the pillar and foundation of Truth? Which one is still faithfully passing on the Tradition? Or, regardless of what the church says, does my personal interpretation of Scripture and what I believe trump everything else? Looking at the results of the Reformation teaching of Sola Scriptura can it be said that this view has led to a “subjectifying” of the Scriptures? Truly, the Holy Spirit will lead us into all Truth, but what happens when sincere believers are led to different interpretations or understandings of the Sciptures? Is there more than one Truth? Who settles the debate?

I want to affirm the Scriptures as our source of authority in spiritual matters. They certainly are. My questions concerning Sola Scriptura are born of sincere inquiry into God’s Word concerning authority in the Church. I am amazed that with the Bible alone as the authority, the Body of Christ has not become unified but rather it has fractured into many denominations. Compare the reality of ecclesial diffusion and division to what the Scriptures teach - that, "There is one Body and one Spirit, just as you were called to one hope when you were called, one Lord, one faith, one baptism..." (Ephesians 4:4-5).

What solution can there be to this conundrum? If the Scriptures are to be our authority in spiritual matters - and I believe they should - we must have a rule or standard by which to interpret what the Bible is teaching. At this point the early Church becomes vital to us. The Traditon that was passed to them can be the measuring stick for interpreting the Scriptures correctly. When this God given Tradition is operating as the corrective to wrong interpretation in the Church - as a sort of check and balance on approaching the Scriptures with integrity, then the Scriptures are accurate in claiming the Church as "The pillar and foundation of truth." Without this dual track of accountability, the Tradition and the Scriptures, we have demonstrated through Church history an amazing capacity to make the Bible say what we want it to say.

D. H. Williams provides clarity on this point by saying, "Though the Word in Scripture comes from God, it is revealed through a process in which the community of faith, appropriating both the Old and the New Testament, is profoundly involved. Indeed, it is fair to say that we will rightly hear God's Word only as we hear it in the corporate and historical voice of the church." He goes on to claim, "The Bible is capable of being understood only in the midst of a disciplined community of believers whose practices embody the biblical story. As part of this embodiment, we are in need of 'spiritual masters,' namely, the venerable voices of the historical church whose journeys empower and enlighten our own pilgrimage toward what is authentically Christian."

What do you think?
Blessings,
Carl Peters

A Precious Gift from Dr. Robert Webber

2007-04-30T23:30:00.000-04:00

On the night He was betrayed, the Lord Jesus took bread, and when He had given thanks, He broke it and said, "This bread is a symbol of my body, which is for you; do this in remembrance of me." In the same way, after supper He took the cup, saying, "This cup is a symbol of the new covenant in my blood; do this, whenever you drink it, in remembrance of me." As the son of a pastor, and as a music and worship pastor for almost twenty five years, I have heard the Words of Institution quoted many times just like this as a prelude to receiving the Lord’s Supper. There is only one problem. Jesus did not say what is written above. Wonderful pastors who would warn anyone about adding a “jot or tittle” (Mat. 5:18, Rev. 22:18-19) to Holy Scripture, find it necessary to do just that when quoting Jesus as He shared the Passover meal with His disciples. The word “symbol” is grafted into these verses with a theological agenda. Clearly, the intent is to promote memorialism - the Zwinglian theology of the Lord's Table.

The reality of this addition to Scripture did not faze me at all for many years. And, despite the insistence that there wasn't much happening at the table other than a memory exercise, I distinctly remember longing for those rare services (three or four times a year) when the “offertory” table would be draped in a white cloth, pregnant with the symbolic elements that we were assured were, “only bread and juice.” One of my pastors actually said, “There is nothing special or mystical about what we are going to do…” But somehow, I knew even as a child, that there was more to the Table than conjuring up sad memories to fit the standard funeral-like presentation of the Lord’s Supper. There had to be more.

In the early 90s, Dr. Robert E. Webber spoke at The Southern Baptist Theological Seminary. His message was riveting and inspiring. In those few moments, He offered me a precious gift for which I shall eternally be grateful. Dr. Webber gave me permission to believe that MORE was happening at the Table than my humanistic sign of obedience to God and the dredging up of latent sadness. He told our assembled student body about Christus Victor - that the Lord's Table was a celebration of victory rather than an interment service for the Lord. He had my attention. Dr. Webber then made a statement that skewered my soul. He said that when we needed healing from illness or brokenness, we should, “flee to the Eucharist” where we might truly, “know Him in the breaking of the bread.” Suddenly Luke 24 was bursting with meaning. Much like Cleopas, I wanted to run and tell everyone. Dr. Webber told us of 1 Corinthians 10:16, how the bread and cup are our “participation” in the body and blood of Christ. He insisted that the Word and the Table are the twin peaks of worship. They are at the heart of incarnational spirituality – the Word proclaimed becomes flesh – And we can hear and taste and touch and KNOW the intensified Presence of Christ at His Table. He also shared that the word Jesus would have used for “remembrance” did not mean that we should have a “warm fuzzy” thought about Jesus, but it suggests a reconnection with a past event – the once and for all sacrifice of Jesus. I could not have been more excited about these discoveries. Sadly, when I arrived back at the church I served, the shroud of memorialism still covered the Table. There was only one peak in worship – the Sermon. And I was left with a heart burning to have the meal I saw on the menu week after week.

Despite my contextual constraints, I will never be satisfied again with mere memorialism. Is it not ironic that Paul claims those who do not rightly discern the Body of Christ are weak and sick and some have died? Or, how amazing that those who claim the Lord’s Supper is a mere symbol for Christians who receive it in good standing have no problem with Paul’s admonition that those who eat and drink unworthily invite judgement upon themselves. How can a mere symbol have such serious import to anyone? Do you sense a disconnect here?

I will forever be grateful to Dr. Webber (may his name be praised), for the many gifts he gave me. But for helping me to discover the Eucharist, I am most indebted. When he passed away on April 27th, I wanted to do exactly what he had taught me. It was as if his voiced echoed in my ears, “flee to the Eucharist.” Thank you, Bob for all you have done for so many of us. We will always remember!

We Are Unapologetically Christocentric

2007-03-27T00:43:00.000-04:00

After a recent worship seminar, several questions arose concerning the Christocentric nature of Christian worship. Below are the questions and my attempts to answer them.

First question: Do you see any substantive difference between these two statements?

1. The content of our worship is Jesus.
2. The object of our worship is Jesus.

Answer: Content and object are quite different.

Object, as it relates to worship, would be the one to whom worship is directed. We often say that God is the audience in worship. Worship should be directed toward Him. This is certainly true, but we must be careful here. Viewing God as the object of worship without a fuller understanding can communicate an almost passive God who sits far off observing our acts of fealty. In truth, worship involves interaction with the Lord. Yes, He is the object of our worship, but He is an active audience in a divine dialogue with us. God initiates and we respond. The great Hymn “God Himself is With Us” reflects this understanding well.

The content of Christian worship is the story of Salvation history – that is, God’s initiating a relationship with fallen humanity. Dr. Robert Webber claims, “In worship we remember the stories of Abraham, the patriarchs, the deliverance of Israel from Egypt, the covenant at Mt. Sinai, the establishment of Israel under the monarchy, and the call of the prophets to return to the covenant. Christian worship supplements these stories with the accounts of the birth, life, death, resurrection, and ascension of Jesus, the founding of the church, and the return of Jesus Christ to destroy evil and establish the new heavens and the new earth.” He goes on to say, “For worship to be Biblical and Christian, the story of God’s redemption and salvation must be its content. Otherwise it ceases to be Christian worship. For it is the content of worship – the Gospel – that makes worship uniquely distinctly Christian.” In worship the Gospel is vital. We proclaim it, enact it, celebrate it, and respond to it. This is Christian worship.

Question: How is it we say our worship is Christological when it
is God we worship?

Answer: First, let me say that I may not have communicated this point very well. In no way do I mean that we worship Jesus only, or that we exclude God from our worship. The Triune God – Father, Son and Holy Spirit – ought to be the recipient of our worship. When I say that our worship should be Christocentric, I simply mean that our worship (much like Hebrew worship and the Exodus) is rooted in an event – The Christ event (death, burial and resurrection). This is summed up in the liturgical response spoken for centuries by Christians – “Let us proclaim the mystery of faith. Christ has died. Christ has risen. Christ will come again”. In worship we offer praise to our great and powerful God, we remember and give thanks for the atoning work of the Son, and we invite and welcome the Presence of the enlightening and ministering Holy Spirit. Our worship is of the Triune God – but our worship is rooted in the Christ event. This is what makes us distinct from other religions.

WE ARE DISTINCT FROM OTHERS WHO WORSHIP GOD

Muslims and Hebrews claim to worship the God of Abraham. Their worship is not valid in my opinion. Why is this? It is because they do not worship God through Jesus in the power of the Holy Spirit. Jesus said, “No man comes to the Father, but by me.” This is God’s design from the beginning. God’s plan of salvation is revealed through Old Testament typologies – (Abraham and Isaac, The Flood, The Passover and Exodus, etc.), all of which point to Jesus. The fulfillment of the Old Covenant comes in the New Covenant with the atoning sacrifice of Jesus – (for instance, “Christ our Passover is sacrificed for us…”). Note the O.T. concept fulfilled in Jesus. Webber says, “The epicenter for worship with Israel was the central saving event of the Exodus, and with us, the Church, it is the life, death, and resurrection of Christ – the Lamb of God. In worship we have a divine recapitulation of this saving work with the Lamb as the focus.” We are Christocentric, not to the exclusion of God the Father or the Holy Spirit, but because it is His plan for reconciling us to Himself.

WE MUST FAITHFULLY PASS ON THE FAITH

Commending our faith from one generation to the next is very important in worship. Paul said, “For I received from the Lord what I also passed on to you…” This type of passing on the faith motivated the Hebrews to celebrate the Passover – they identified with the God of their salvation because their remembrance of the Exodus helped them experience coming out of Egypt – as if they were there (Exodus 12:26-27). It shaped the younger generations and passed on their heritage of faith. We, too, should pass on what we have received from the Lord. We too should “keep the feast” (1 Corinthians 5:7). But our Passover is none other than Christ. Our worship communicates the gospel discursively to those coming behind us. This kind of remembrance (Anamnesis) is more than just a fuzzy thought of a past event (an enlightenment concept). The past is actually relived or experienced again (taught by the early Church). Perhaps this is why Paul wrote in 1 Corinthians 10:16 that the bread we break and the cup for which we give thanks are our participation in the Body and Blood of Christ. Jesus said we should proclaim His death until He comes. This means being Christocentric. What we have received we should pass on. Should this be done in worship? I will answer with a question. Is the Lord’s Supper an act of worship?

WE REFLECT HEAVENLY WORSHIP IN OUR EARTHLY WORSHIP

Just as the O.T. prefigures Christ, our earthly worship prefigures heavenly worship. We place the saving acts of Jesus at the center of our worship so as to reflect our understanding of heavenly worship – this is what God shows us in His word. Revelation chapters 4-5 reveal heavenly worship to us. In these scenes we see angels, archangels, apostles, martyrs, and the entire communion of saints offering endless praise to God. In chapter four we hear the same worship text as Isaiah 6 – “Holy, Holy, Holy”. This song is clearly directed to God. But look on to chapter 5. This image of heavenly worship has a central focus – the “Lamb – looking as if it had been slain” who stands at the “center of the throne”. All gather around Him in worship and song (Rev. 5:6-9). "Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!" Notice that the description of Christ is not of a King, but a Lamb. This is clearly referring to the cross of Calvary. It seems that even heavenly worship remembers and gives attention to the atoning work of the Son on behalf of His bride. He is our advocate with the Father, and without Him we could not relate to the Father at all.

WE FOCUS ON JESUS SAVING WORK IN BAPTISM AND THE LORD’S SUPPER

These two rites of worship clearly enact the Gospel within the worshiping community. Baptists call these the ordinances of Jesus because they were instituted by Him. The Gospel is enacted and proclaimed in both. They are most assuredly Christocentric. The Anaphora (related to the berakah Hebrew table prayers), or historical prayer of thanks before Communion follows a Trinitarian form. God is praised for creation, Jesus is thanked for His atonement, and the Spirit is invited to bless the elements for the Spiritual benefit of the participants. Christocentric does not mean exclusive of God the Father or the Spirit as evidenced here.

SABBATH SATURDAY TO EASTER SUNDAY

The fact that we worship on Sunday also indicates the centrality of the Christ-event. The Old Testament is quite clear that Saturday is the day of worship and rest. For Christians, Easter Sunday is celebrated each week as we gather to worship. Note that during the season of Lent (a season of sorrow and fasting), that Sundays are not included. They remain feast days rather than fast days due to their association with Easter Sunday. (Acts 20:7, Rev. 1:10)

WHEN WE HONOR JESUS WE HONOR GOD

John 5:23 sates, “..that all may honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father, who sent him.” I believe that God the Father is delighted that we honor His Son by enacting, proclaiming and celebrating the Gospel narrative. Again, this is not to say that we should exclude God or the Spirit. But Jesus is the One whose name we carry, in whose name we pray, and is the one we are commended to “lift up.” He is at the center of God’s plan, the center of history, the center of the Scriptures, the center of heavenly worship, the center of the Lord’s Supper and Baptism, the center of Sunday as a consecrated day, and should be at the center of our worship…all to the glory of God the Father, Son and Holy Spirit.

Sacred Space Speaks - A Study in Architecture for Christian Worship

2007-03-05T15:30:00.000-05:00

Jesus’ death on the cross marked an epic shift in accessibility to God. As the temple veil was “rent (torn) from top to bottom,” (Matthew 27:51, Mark 15:38) so too was the sacerdotal system that for centuries had limited proximity to the Father. Only the High Priest could enter the Holy place of God’s dwelling before this momentous alteration. With the ushering in of the New Covenant, Jesus assumes the role of the High Priest, and in Him, we have direct access to the Father. As followers of Christ, we are now a kingdom of priests. John records, “To him who loves us and has freed us from our sins by his blood, and has made us to be a kingdom and priests to serve his God and Father—to him be glory and power for ever and ever! Amen (Revelation 1:6)." We have an invitation to come directly into God’s throne room. The writer of Hebrews states it rather succinctly. “Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body, and since we have a great priest over the house of God, let us draw near to God...” (Hebrews 10:19-21).

I do not believe it is a mistake that we have access to the Holy Place by the blood of Jesus through the curtain which is His body. It is no stretch at all to view body and blood as Eucharistic in nature. Paul states unambiguously in 1 Corinthians 10:16 that we “participate” in the body and blood of Jesus in the bread we break and the cup for which we give thanks. It is no wonder the early Church believed that at the Table they were experiencing a convergence of heaven and earth. In the Eucharist they, “lift(ed) up (their) hearts to the Lord (Sursum corda).” They also sang the heavenly song, “Holy, Holy, Holy,” with the angels, archangels and the saints of all the ages. At the Table they believed they were transported into the very Presence of the Lord where they gathered around His throne. So it should be with us. We no longer fear to enter the prescribed copy of the Holy Place found in the Temple. Now we are able to experience the original throne room through the body and blood of Jesus. There is incredible consistency here if one is open to perceive it.

Temple worship was clearly God’s desired medium before the fulfilled mission of the Messiah. After the New Covenant was established, paradigm shifts were plenteous. God was no longer located in a particular place (the Holy Place of the Temple). Now, God was placed within His people. Paul said, “Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God (1 Corinthians 6:19)?” Corresponding to the sacred assembly of the Old Testament, the followers of Christ were instructed to meet together. Paul declares, “Let us not give up meeting together, as some are in the habit of doing…(Hebrews 10:25)” With the emergence of the Church of Jesus, all of the worshipers contributed as a “kingdom of priests.” Paul went on to describe the intricate and connected relationship of the church as a body with many members. Romans 12:5 states, “So in Christ we who are many form one body, and each member belongs to all the others.” Further, the gathering of Jesus disciples also comes with a promise. Matthew records in chapter 18, verse 20, “For where two or three come together in my name, there am I with them." At the institution of the New Covenant four shifts may be noted, among others:

1. God’s Proximity – from a particular place to His “peculiar” people
2. God’s People – from plebian participants to purposeful priests
3. God’s Purpose – from the chosen nation to a connected body
4. God’s Presence – from a prescribed room to a promised relationship

The dramatic changes outlined above necessitate corresponding changes in requirements for worship space. James Empereur suggests, “Good theology and good worship go hand in hand. You can’t ever have one without the other.” Does this also apply to the place we worship? I believe that architectural design and order for the sacred space of Christian worship should reflect our theology. Educator and author Robert Webber asserts that, “Space speaks. Because space speaks, it is important to know what kind of Biblical assumptions regarding the church and its worship should inform the Christian approach to worship space.” Historian, educator and author Marchita Mauck claims, “There is no more legitimate source for the shape of the worship place than the shape of what happens there. (Sacred) actions should shape the worship place so that it, in turn can shape and support and enhance those actions.” Webber goes a step further in saying that, “The architectural space in which worship takes place is a matter of primary importance. The space of worship ultimately shapes the beliefs, sensibilities and understandings of those who worship in its confines.” Winston Churchill understood the power of architecture to speak. He said, “We shape our buildings, and afterwards our buildings shape us.” In summary:

1. Christian Worship and space for worship should be shaped by our theology.
2. Christian Worship space should be designed to facilitate and enhance the sacred actions of
the service.
3. Christian Worship space is formative - space speaks, teaches and reveals our values.

If we follow the formula below to determine the general elements of Christian worship, we may also begin to see the basic needs to be addressed in ordering worship space. Consider the following:

First consideration – The Elements of Christian Worship
1. Content of Worship = Gospel of Jesus Christ
2. Structure of Worship = Scriptural four-fold pattern
- Gathering
- Word
-Table
-Sending Forth
3. Style of Worship = Contextual

Webber offers the conclusion that, “(Space for worship) needs to reflect the work of salvation, which we celebrate. Therefore, adequate space for gathering, for the hearing of the Word, for the celebration of the Eucharist and for music and the arts that accompany these acts is a priority.”

Second consideration – Placement and prominence reveal our values. Enter the homes of most people and you will see almost immediately what they value most. In many dwellings, generations of family members are pictorially displayed. Antiques, still in use, communicate a legacy of love and an embraced heritage. What the resident holds most dear is revealed to any inquiring guest. Sacred space speaks in a similar way. What then do we value as Christians that might be displayed, and in so doing serve the liturgy, enhance our environment for worship, and communicate what we hold most dear? Consider these possibilities:

1. The Word of God = prominently placed pulpit (a twin peak with the Table)
2. The Table of the Lord = prominently placed Table (perhaps centrally located for easy access by everyone – should be free of non-symbolic trifles like flowers and miscellaneous gobbledygook – how we treat the Table speaks of our theology of the Table – it is not a coffee table)
3. The Baptismal Pool = prominently placed – preferably at the entrance of the nave so as to agree with the symbolism that baptism is the initiation into the Body of Christ. (The baptismal pool should never be hidden with a curtain. Allow the waters to speak even when not directly utilized)
4. The Pews or Chairs = set at a comfortable distance to allow for movement = encouraging participation and a sense of unity (or does it create a sense of attending the theatre as a spectator?)
5. Acoustics = good ambient sound encourages singing and participation (poor acoustics discourage both)
6. Other symbols = the cross, the Bible, candles – all speak silently to our values and our theology
7. Other Arts – as is deemed appropriate by the congregation (stained glass, paintings, banners, etc.) = these may also speak truths we hold dear and wish to communicate

In conclusion, worship can happen at a camp site, or a cathedral. Wherever we worship, space is being utilized. Whether we are in a house church, hut, or a basilica, we worship the Lord in space and time. What should our questions be as we consider creating sacred (set apart) space in our context? Our concerns should include, “Does our use of space agree with our theology, aid in carrying out the service, take into consideration the formative influence of architecture and intentionally appointed worship space, and finally, does it help or hinder our worship?” These questions are worthy of attention so that our sacred space may loudly speak.

Are You Positive That Tradition is Negative?

2007-02-07T00:51:00.000-05:00

Several months ago I observed the tearing down of an 89 year old church building to make way for a fast food restaurant. For generations, white columns distinctively supported the gabled entrance of the stately red brick edifice. It had withstood World War I, World War II, most of the tumultuous twentieth century, and the emergence of the postmodern era out of the ashes of the modern. What was the reason for her demise? This sacred space appears to have fallen prey to the pursuit of profit. "‘It's a sad thing for me,’ said one longtime member… ‘I was married there and I was baptized there, and my two kids were baptized there and both of them were married there. It's just been a big part of my life.’”[1] Hamburgers and fries will now be dispensed where faith was once formed.

This scenario has become quite normative for us. We live amongst a people who tend to value expediency and efficiency more than transcendence and timelessness. In fact, traditions are held in contempt by many who believe progress depends on jettisoning the past. Even the Church, in many instances, has turned her back on a rich heritage in favor of timely trends and progressive programs designed to reach the masses. Unfortunately, in attempting to super-size the church, some have given in to the same marketing strategies that have rendered almost everything dispensable. Christian symbols have been removed from "worship space" in favor of non-threatening theatre-like environments. Even the Christian message of dying to self and finding life in Christ have given way to the more comfortable message of self-fulfillment. In the mean time, our sense of historical perspective has been compromised. One minister of music was recently asked if her church sang any of the old songs. She said, “Yes, of course. We even sing a couple of songs that are two or three years old.” Despite the shift in values, there are stalwarts who still ascribe to the well worn paths. Churches espousing tradition, however, are often viewed as unbending, ancient, and out of touch.

Should we be so positive that tradition is a negative? In a day when meals in a sack are ordered by number, songs are considered oldies after a few months and most things are designed to be disposable, including church buildings, what traditions could possibly be relevant?

Christian author and clergyman David Bercot claims that, “Scripture speaks of two types of tradition: human tradition and apostolic tradition. On the one hand, Christians are warned not to be deceived by the ‘tradition of men.’ On the other hand, Christians are commanded to ‘keep the traditions as I have delivered them to you’ (1 Cor. 11:2).[2] Acts 2:42 records that the Church dedicated itself to “the Apostles’ teaching.” In 2 Thessalonians 2:15, Paul says, “Therefore, brothers, stand fast and hold the traditions which you were taught, whether by word or our epistle.” Before the New Testament existed, this Tradition or standard of faith was being disseminated throughout the Churches.

What was this God given tradition taught by the Apostles through their spoken word and writings? Professor and author D.H. Williams claims that 1 Corinthians 15:3-4 is, “Paul’s outlined version of the tradition.” It is concise and stunningly simple: “that Christ died, that He was buried, that He was raised on the third day.”[3] Where did the tradition come from if not the Scriptures? The tradition stated here was standard fare in the early Church before an authoritative canon of Scripture was established. Out of the life of the Church and her worship came the kerygma (the Word proclaimed). These teachings were based on the eye witness accounts of the Apostles. Christian author and scholar Robert Webber sees the Tradition expressed in the kerygma as containing these basic elements:

1. The prophecies of a coming Messiah were fulfilled in Christ’s incarnation
2. Jesus was crucified, buried, and rose from the dead
3. He has ascended into heaven and will return to earth to judge all evil
4. Repent, be baptized and receive the Holy Spirit
5. The Church is the new “people of God”[4]

So then, the tradition that has been handed down to us is the Gospel narrative – from prophecy to incarnation, passion, resurrection, ascension, culmination and Kingdom. Christian churches must espouse these truths, or cease to be authentic. This is the tradition we must hold on to without compromise. Cultural characteristics come and go as do buildings. Sadly, the church building that was torn down reveals our ease at dismissing the past. But, if the real Church is to remain faithful to the Lord, we must live out the Gospel narrative (dying to ourselves and being raised in Christ), and then pass to the generations coming behind us the transforming truth about God’s love expressed in Jesus. We must erect our lives and Churches on God’s transcendent tradition, that is, on the solid Rock, the Cornerstone. And then commit ourselves to “being built into a Spiritual house” (1 Pet. 2:5), that will never be torn down. If we are so inclined, we will truly be “the pillar and foundation of the truth (1 Tim. 3:15). The wrecking ball of cultural paradigm shifts, nor the gates of Hell will ever prevail against it!

[1] Lexington Herald Leader, September 7, 2006.
[2] David Bercot, “A Dictionary of Early Christian Beliefs” (Hendrickson Publishers, Inc., 1998), 646.
[3] D. H. Williams, “Evangelicals and Tradition” (Baker Academic Publishing Co., 2005), 58-59.
[4] Robert Webber, “Renew Your Worship” (Hendrickson Publishers, 1997), 55.

The Scripturally Prescribed Structure of Christian Worship

2007-01-08T00:37:00.000-05:00

After a recent meeting in which the Biblically prescribed structure for worship was discussed (four-fold pattern) , one of those participating e-mailed me several insightful questions. The following is one of the questions posed and my response. Robert Webber's classic "Worship Old and New" was consulted in preparing the answers.

Question: If “worship” encompasses all we do on Sunday mornings (We gather, we hear the Word, we share the meal [quarterly…that’s another story], we go forth to live and tell), where or how does the other more fundamental pattern of Biblical worship fit in? The pattern that is found in the worship of Abel (Gen 4.4), Abraham (Gen 22.5), Job (Job 1.20-21), David (Ps 96.7-9), Isaiah (Is 6), Paul’s instructions to the churches (1 Cor 13.25-26), and John’s depiction of the throne room of heaven (Rev 4).

Response: There is a difference between individual worship such as the offerings of Cain and Abel or Abraham and Isaac, and corporate worship – that is the Assembly of God’s people (qahal Yahweh). Robert Webber Claims that the Old Testament image that best reveals this concept is the gathering of Israel at Mount Sinai (Exodus 24:1-8). Note the elements of the four-fold pattern of worship here. 1. God convened the meeting with the Israelites. The people gathered and fulfilled specific responsibilities – but all of them were participants in the event. 2. God’s Word was proclaimed to them. 3. The people responded to the Word of God by accepting the conditions of the covenant – and this is ratified by a dramatic symbol which served to seal the agreement – the sprinkling of blood. 4. God’s covenant with Israel is established and they become His people. In this and other Old Testament passages we observe God’s requirement that a blood sacrifice be offered – this is a foreshadowing of Jesus’ sacrificial death and our participation in that death at the Lord’s Table and in Baptism (1 Corinthians 10:16, Romans 6:1-5). Nehemiah 8 also contains the pattern – the people gather in the town square, the Law is brought out and read by Ezra, the people have a feast and then go out to live the renewed covenant.

In Christian worship we follow the same pattern. We gather, hear God’s Word, accept God’s terms by responding at the invitation or by taking the cup which ratifies the New Covenant in His blood, and then, ostensibly, we go forth to live as God’s People. This connection is thrilling to me. Worship that is ordered like this is following God’s prescription from the very beginning.

Quick aside: Did you see the Nativity movie that was recently released? There was a key moment in the movie that applies to our discussion. Joseph seeks Mary to be His bride. He, therefore, asks Mary’s father for her hand in marriage. There is a very important gathering of Joseph, Mary and her parents. The terms or words of the covenant are proclaimed to her. The all important moment comes when she is offered the cup. If she drinks it, the covenant is agreed to. If she does not, the arrangement falls apart. She does drink the cup and they go out of the meeting to live within the ratified covenant. What an amazing parallel to Christian worship and the four-fold pattern - and most vividly, Jesus’ institution of the Lord’s Supper. In this act He is proposing to His bride. Note His words, “This is the New Covenant in my blood…” – a covenant is a legally binding relationship. Note also in John 6, “Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Whosoever eats my flesh and drinks my blood has eternal life and I will raise Him up at the last day.” The Lord’s Supper may be seen as our participation in the covenant to be the Bride of Christ. INCREDIBLE!! And what does the Lord’s Supper pre-figure? It is nothing other than the Marriage Supper of the Lamb. GOOSEBUMPS!!! I love the depth of these theological consistencies in God’s design.

Other passages worth considering are Acts 2:41-44, and Luke 24:13-35. Also note the evidence of this four-fold pattern in the very early church. About 155 A.D., Justin Martyr wrote in his First Apology, chapter 67, “And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons.
Note the pattern in these New Testament passages and early Church document:

Gathering: (Acts 2 - Christians gathered), (Luke 24 - Disciples and Jesus gather), (First Apology 67 - Christians gathered)

Word: (Acts 2 - Apostles Teaching), (Luke 24 - He opened the Scriptures), (First Apology 67 - Read memoirs of Apostles)

Table: (Acts 2 - Breaking of Bread), (Luke 24 - Broke the Bread), (First Apology 67 - Bread and wine are brought)

Sending Forth: (Acts 2 - Living in One Accord), (Luke 24 - Ran to tell others), (First Apology 67 - Went out to serve others)

Why is this pattern more significant in the shaping of our worship than Isaiah’s vision in chapter 6:1-8? Because that passage reveals Isaiah’s experience and it is not repeated anywhere else in the Scriptures. By definition a one time experience is not a pattern. It is not the qahal Yahweh - the assembly of God’s People. What we do see there is a glimpse of heavenly worship in which the “Holy, Holy, Holy” is being sung. The early Church sang this heavenly text during Communion every week. They believed that at the Lord’s Supper a convergence of heaven and earth took place. At the Table they were spiritually whisked to heaven where they joined the angels, archangels and saints of all the ages around the throne. The Sursum Corda is used to this day in many churches as a preface to Communion. It can be dated to 215 and Hippolytus writing, The Apostolic Tradition. The responsive reading narrates what the church believed was happening to them as they were transported into heavenly worship.

Presider: The Lord be with you.
People: And with your spirit (or And also with you).
Presider: Lift up your hearts.
People: We lift them to the Lord (or We have them with the Lord).

Clearly, heavenly glimpses from Isaiah and Revelation have impacted earthly worship. This contribution notwithstanding, it is the four-fold pattern's unparalleled repetition that supports its use as the blueprint for structuring Christian worship.

This pattern for worship has been evident throughout the Old Testament, the New Testament, Church history and is practiced around the world today. I believe it is God’s prescribed pattern for our worship and any other pattern seems far less obvious in the Scriptures.

Webber summarizes it this way, “One can study the history of worship from the early Church to the present and discover, without exception, that Sunday worship has always been characterized by these four acts.” I disagree with Dr. Webber here only slightly. Some of today’s contemporary churches have jettisoned any semblance of Biblical or historical pattern.

Note the shifts and turns through the years. Webber points out that the early Church had underdeveloped gathering and sending forth liturgies, the medieval period nearly lost the ministry of the Word, the Reformation nearly dismissed the Table (Zwingli), in the age of reason, the enlightenment, worship moved from experiential to cognitive, from pageant to lecture, and sanctuaries became auditoriums so people could sit and listen. The great awakening and revival movements replaced the Table with the invitation, and today, many churches reinvent the wheel every Sunday for the sake of being creative. There is little or no connection to a Scriptural pattern. There is also no appreciation for heritage or history. I believe that we should reclaim the Scriptural integrity of the Biblical four-fold pattern.

Is Supper Ready?

2006-12-02T00:10:00.000-05:00

Most children have probably experienced something like the following scenario. Do you remember sitting and fidgeting at the table while mom scurried around the kitchen preparing the evening meal. Every fifteen seconds we would impatiently inquire, “Is supper ready yet?” In gentle tones initially, she would respond, “You’ll just have to wait.” For most of us, waiting is not our favorite thing to do. As the smells grew more and more alluring, our stomachs would begin to growl like an inbred Doberman backed into a corner. The wait would become unbearable. Many of us gave in to temptation and resorted to plan B. We would clandestinely disappear into the food pantry and look for anything edible to assuage our burgeoning hunger pangs. In that moment of famished panic, we would eat things that normally wouldn’t appeal to a stray cat on life nine. Pickles, croutons, Chinese noodles and saltine crackers suddenly looked like Thanksgiving dinner. Raisins became more than medicine as we stuffed handfuls into our puffing cheeks. And then, our dreams were suddenly realized. We stumbled across a gold mine. Behind the cans of spinach and green beans was the treasure. In the shadows, a jumbo sized Hershey’s Chocolate bar appeared. The entrée was served and in seconds the 12 ounces of rich milk chocolate became a mere masticated memory. Once we were completely full of this self procured alternate cuisine, it was then that mom called out, “Okay kids, supper’s ready!” Ever so slowly to the table we would mope. There we would guiltily sit, with stomachs crammed full. All we could do was look askance at the real feast wondering why it didn’t seem so special after all. Our impatience had driven us to settle for that which was far less satisfying. And in the end, we missed the best meal of the day. Many churches celebrate the Lord’s Supper on Christmas Eve. I wonder if we will truly be prepared to welcome the King as He seeks to take up residence within each of us. Or will the significance of the meal elude us because we have genuflected at the world’s altar instead?

Point 1 – Note how this pattern of impatience played out as Jesus' prophesied birth came to pass. The Hebrews knew of the promised Messiah and were asked to wait patiently and prepare. Because they went to plan B, desiring a Messiah of their own design, they missed the true Messiah when He did appear.

Point 2 – During the season of Advent we are called to patiently prepare our hearts -to look back in celebration of Christ’s first coming and to look ahead to His second coming. Sadly, many of us go to plan B. Our focus is not on the Christ of Christmas – and making room within our hearts for Him, but rather our attention is on the dollars to be made or the gifts to be gained. We gorge ourselves on the secular view of the season, while the significance of Christ’s sacrifice is, at best, secondary.

Point 3 – When we come to the Lord’s Table, we are called upon to participate in the Body and Blood of Jesus (1 Corinthians 10:16), we are told to rightly discern or recognize the Body of Christ as we partake at the Lord’s Table (1 Corinthians 11:29). Further, we are taught that at this Table we can truly know Him in the breaking of the bread (Luke 24). Yet, for many of us, we turn to plan B. Rather than participate with Christ in His cross by dying to ourselves, or really recognizing and knowing our precious Savior and thereby being renewed and transformed, we take what we want, commit only as long as we are comfortable, and allow ourselves to be changed on our own terms. Perhaps this is why we are told to examine ourselves before we experience the Lord’s Supper. Plan B participants gorge themselves on the things of the world and have no room for Spiritual food. Sadly, they may be missing the best meal ever prepared. Ignatius, the first century Christian leader called this feast “the medicine of immortality.”

Conclusion: Next week Advent begins – a four week period of waiting patiently for the celebration of Christmas. May we not so much count the shopping days left till Christmas, as we anticipate and reorient our lives to welcome Jesus.

As we come to His Table, I pray that we have not so filled ourselves with the things of the world that we can not appreciate the sacrifice made to provide us with this bountiful spiritual feast central to our Christmas Eve service of worship. Jesus says to us, "This is my body, which is given for you; do this in remembrance of me." In the same way, after supper he took the cup, saying, "This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me." Supper will be ready! How about you?