Dividing Word and Sacrament

“A wife who only wants to share a meal with her husband once a month for fear of taking him for granted is kind of missing the point. This mystery is straightforward, and I am saying that it refers to Christ and the church.”

Following up on my previous post, here are two brief thoughts about why I find the infrequent (i.e., less than weekly) celebration of the Lord’s Supper to be unfitting—I hesitate to say sinful, but unhelpful might be a good place to start—for the people of God and out of place within our broader system of doctrine.

First, consider Q/A 88 of the Westminster Shorter Catechism:

Q. 88. What are the outward and ordinary means whereby Christ communicateth to us the benefits of redemption?
A. The outward and ordinary means whereby Christ communicateth to us the benefits of redemption, are his ordinances, especially the word, sacraments, and prayer; all which are made effectual to the elect for salvation.

Word, sacraments, and prayer are all especially mentioned as ordinary means by which Christ communicates to us the benefits of redemption. However, when we preach the Word every week and pray every week but do not celebrate the Lord’s Supper every week, we run the risk of forgetting that sacraments are ordinary means of grace in the same way that the Word and prayer are. We deny with our actions what we affirm with our words. We treat the sacraments extraordinarily and, in this way, divide Word and sacrament.

Second,—and this point is a little more abstract, so bear with me—prioritizing the Word over sacrament by preaching the Word weekly without celebrating the Lord’s Supper weekly implies a faulty theological anthropology. When we pour all of our effort into targeting our intellects, making an extended time of expository teaching the centerpiece of our worship without following up with the embodied practice of celebrating the Lord’s Supper, we implicitly affirm a view of man as a primarily rational, intellectual being and implicitly deny the importance of the body. Even while we wholeheartedly deny a Gnostic or Cartesian anthropology with our words, we begin to allow these faulty views to sneak back in with our actions. Word and sacrament should not be divided precisely because they together address the whole person: intellect and affections, mind and body.

These thoughts have been prompted by—or, perhaps I should say, nearly stolen from—two excellent books: Desiring the Kingdom by James K. A. Smith and Liturgy of the Ordinary by Tish Harrison Warren. Although I’m definitely late to the party, I can’t recommend these books highly enough. Even where I don’t fully buy their arguments (which is a rare occurrence), I find their perspectives immensely helpful to consider. Other resources which I have greatly appreciated with respect to a Christian view of the body are “The Mind/Body Problem in Biblical Perspective” by Greg Bahnsen, “Mind, Spirit, Soul and Body: All for One and One for All Reflections on Paul’s Anthropology in his Complex Contexts” by N. T. Wright, and Earthen Vessels by Matthew Lee Anderson.

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Frequency of the Lord’s Supper

If we believe that the Lord’s Supper is “for the perpetual remembrance of the sacrifice of [Christ] himself in his death; the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him; and, to be a bond and pledge of their communion with him, and with each other, as members of his mystical body” (WCF 29.1), wouldn’t it be a great blessing to a congregation to celebrate the Lord’s Supper every week? Are there any good arguments for observing the Lord’s Supper less frequently?

The two most common arguments I have heard are that celebrating the Supper weekly would (1) make it less meaningful and (2) make the service take too long. I find these arguments unpersuasive. In response to argument (1), I would reply that this argument could as easily be applied to the weekly reading of Scripture, singing of Psalms and hymns, prayer, or any of the other elements of worship. If we really believe that the Lord uses the Sacraments to communicate his grace to us for our spiritual nourishment, then it is the Lord, not us, who makes the Sacrament meaningful. In addition, I know from my own personal experience, and that of many others to whom I have spoken, that a more frequent observance of the Lord’s Supper only serves to bring the meaning of the Supper to mind more often, making it more meaningful, not less. In response to argument (2), I would reply that this is an argument from pragmatism, and if the pragmatics of how long the service takes are that important (which I’m not convinced should be the case), there are other ways of shortening the service without leaving out one of the means of grace which God has ordained for our good (e.g., leaving out a few verses of a hymn, asking the pastor to shave a few minutes off the sermon, etc.). In summary, I don’t think it’s a sin to observe the Lord’s Supper less frequently, especially if there are extenuating circumstances a church must work through (such as a lack of resources). However, if a church has both the resources and the opportunity to celebrate the Lord’s Supper weekly, I think it would only serve to bring the congregation closer to the Lord and to one another.

For a slightly more historical perspective, see this article.

Lo, how a Rose e’er blooming!

Beautiful lyrics:

Lo, how a Rose e’er blooming from tender stem hath sprung!
Of Jesse’s lineage coming, as men of old have sung.
It came, a floweret bright, amid the cold of winter,
When half spent was the night.

Isaiah ’twas foretold it, the Rose I have in mind;
With Mary we behold it, the virgin mother kind.
To show God’s love aright, she bore to men a Savior,
When half spent was the night.

The shepherds heard the story proclaimed by angels bright,
How Christ, the Lord of glory was born on earth this night.
To Bethlehem they sped and in the manger found Him,
As angel heralds said.

This Flower, whose fragrance tender with sweetness fills the air,
Dispels with glorious splendor the darkness everywhere;
True Man, yet very God, from sin and death He saves us,
And lightens every load.

O Savior, Child of Mary, who felt our human woe,
O Savior, King of glory, who dost our weakness know;
Bring us at length we pray, to the bright courts of Heaven,
And to the endless day!

[Cyberhymnal]

Speaking Carefully about Justification

Justification is an extremely important doctrine, and, especially as Protestants, we want to do everything we can to protect it. If you get justification wrong, you’re in danger of missing the point of the Gospel entirely, with grave consequences. Now, that being said, before we go out and start pointing the finger of accusation at others, we need to be very careful to understand our own position and take care to communicate our position as clearly as possible.

So, for example, we might say something like, “Isn’t it wonderful that our good works don’t have anything to do with our justification?” And, at first, this seems to communicate a glorious truth about our justification, namely that we cannot do anything to merit our own justification. And, yes, that is wonderfully true! However, upon closer examination, our original statement actually says far more than we intended. Is it really true that there is no way in which our good works and our justification are related? Well, at the very least, we could say that our good works are evidence of our justification, and that both are the result of our union with Christ.

Or, we could be tempted to say, “Because of our justification, we don’t need to do any good works!” And, once again, this is getting at an important truth: we are accepted as righteous in God’s sight, only for the righteousness of Christ imputed to us, and received by faith alone (WSC 33). We don’t need to do any good works in order to earn our salvation. But, do we need to do good works? Of course we do! Why? Well, the Bible tells us so! Christ commands us to do good works.

Furthermore, we might say, “We are justified, so there’s nothing we can do to make God love us any more or less!” This is a tricky one, because it is absolutely true in one sense of the word love. The tricky part comes in when we realize that love is a complex concept. It is a word with many different meanings. The sense it has in our statement is that of God’s love of benevolence, God’s electing love which he has equally for all of his people. This is the love associated with justification. However, there is also another sense in which God loves us, and this is called God’s love of complacency. In this sense, God’s love for us is that of a father who blesses us when we obey and disciplines us when we break his commands. In this sense, God does love us more or less depending on the holiness of our behavior. [For more on this topic, see Mark Jones’s recent book Antinomianism: Reformed Theology’s Unwelcome Guest?]

If we can be careful to define what we’re talking about, I think we can go a long way toward avoiding unnecessary conflict with our brothers in Christ.

Who’s an Evangelical?

How to define “evangelicalism” is a notoriously difficult question to answer. A few weeks ago on an episode of Christ the Center, a podcast of the Reformed Forum (which, incidentally, I would highly recommend), the show’s panelists (all three OPC ministers) addressed the question of whether or not they consider themselves evangelicals. The overall answer was no, primarily because of Darryl Hart’s argument (which I haven’t read) that it is a category too broad to be useful. Well, that answer is fine as far as it goes, but it seems to me that it really depends on whether you’re willing to define your terms (and one of the panelists on the show did briefly gesture in the direction of this line of thought).

If you’re working from a prescriptive definition of evangelical which provides criteria people/groups can be evaluated against, then it seems to me that “evangelical” could be a perfectly useful category. One such definition is the Bebbington Quadrilateral, which lays out four criteria for what it means to be an evangelical:

  1. Biblicism (the Bible is our authoritative rule for life and doctrine)
  2. Crucicentrism (Christ’s atoning work on the cross is the central focus)
  3. Conversionism (the necessity of the new birth)
  4. Activism (the Gospel should change the way you live your life)

So, using these criteria, I’m perfectly happy to call myself an evangelical, as well as a confessionally Reformed member of the Orthodox Presbyterian Church.

The problem is when people start using the term in a popular sense, without defining what they mean. In a popular context, “evangelical” could mean:

  • Not Roman Catholic (applies to me)
  • Generally theologically conservative (applies to me)
  • Not a mainline/liberal protestant (applies to me)
  • The group that formerly included Rachel Held Evans (doesn’t apply to me)

And, it’s when the term starts getting as broad as this last point that we run into trouble. When non-RC, non-mainline, generally theologically conservative protestants stop being so theologically conservative while still calling themselves evangelicals, we have a problem. So, I still consider myself an evangelical, and I still think that’s a useful term to use, but I realize that it is as important now as it has ever been to define our terms in this discussion.

 

[As an aside, I was really proud of the Christ the Center guys in this episode, in which they tackled John Piper’s use of the term “New Calvinism” in his recent lecture at WTS. I thought the guys were nuanced in all the right ways as they teased out the difference between the New vs. Old Calvinist distinction and the Confessional Presbyterian/Reformed vs. 4-to-5-points Calvinist distinction. In short, there have always been concentric circles of those who hold to more or less of Calvin’s theology, and that hasn’t changed in the “New Calvinism” movement of the last several years. You’re not an “Old Calvinist” just because you’re a member of a confessional presbyterian church, and you’re not a “New Calvinist” just because you’re a Reformed Baptist.]

Christ’s Life of Faith

Mark Jones:

Jesus of Nazareth was no ordinary man. He was the God-man, without spot, stain, or wrinkle in his human nature. But he still had a human nature, and because the finite cannot comprehend the infinite (finitum non capax infiniti), there was room for real advancement in his human nature. He knew no sin in his own experience, and the unity of his person—he is one person with two distinct natures—meant that he was unable to sin. Nevertheless, while he lived on earth during his stare of humiliation, he lived by faith, not by sight. Because Christ is the holiest man ever to have lived, he is the greatest believer ever to have lived (Heb. 12:2). There has never been, nor will there ever be, a more perfect example of living by faith than Jesus. Reformed theologians have historically agreed—though, I fear, we have lost this precious truth today—that Christ had faith for justification (i.e., vindication, Isa. 50:8). Of course, unlike us, he did not need to go through a mediator to be justified by his Father, for he was not ungodly like us (cf. Rom. 4:5). But he still needed justification, which culminated at his resurrection (1 Tim. 3:16), because of his accursed death (Gal. 3:13). By faith, he believed the word and promises of God. Furthermore, Christ did not exercise faith merely for himself; he also exercised faith for all those for whom he died, so that they may receive from him that particular grace. For there is no grace we receive that was not first present in Christ himself, particularly the grace of faith. As Richard Sibbes notes, “We must know that all things are first in Christ, and then in us.”

Antinomianism: Reformed Theology’s Unwelcome Guest? (P&R, 2013), p. 22-23.

Certainly worth pondering.

Drawing Near to God – Leviticus Series Intro (#0)

I have not posted in a long time, so, sorry.

A few things have happened since I last posted:

I got married to my lovely wife.

I subsequently moved out of my parent’s house to my first apartment.

I joined Grace Orthodox Presbyterian Church in Carson, CA

I became an expectant father of a beautiful baby girl named Jane Elizabeth Sprague (still in utero).

I was made a Sunday School teacher of a bunch of 10+ year olds.

I just moved (today) to a new apartment (2 bedrooms!).

Lastly, my Sunday school class wanted to go through Leviticus, and so a new series is going to start in the next post, showing, in broad strokes what I will be going over with the class.

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