It's starting to get cold...last week this was water, this week it was ice.  

(and now back above freezing...)

Wayne Grudems Systematic Theology, Chapter 50

The Lord's supper

*Just a reminder that this study of Wayne Grudem's book, Systematic Theology, is not by any means me teaching, but rather a simple summary chapter by chapter of his book for my own enrichment.*

(Only 5 chapters left!)

There is a bit of a precedent set in the Old Testament of “feasting in the presence of the Lord,” as seen with Moses, the Israelites as they tithe their grain each year, and even Adam and Eve in a sinless garden.  Even as we can celebrate the Lord’s supper (connected to the forgiveness of our sins and a right relationship with God,) we can look forward to fellowshipping and feasting in God’s presence in heaven.

What is the meaning of the Lords’s supper?

1.     Christ’s death.

2.     Our participation in the benefits of Christ’s death.

3.     Spiritual nourishment. (as we abide in Christ).

4.     Unity of believers.  We participate together to give a clear sign of unity with one another.

5.     Christ affirms his love for us. (Jesus invites us to come).

6.     Christ affirms that all the blessings of salvation are reserved for me.  This is a foretaste of our feasting and fellowship in heaven.

7.     I affirm my faith in Christ.  (almost like a regular reminder of our confession of faith in the Lord).

Various views:

Catholic view of transubstantiation.  (this is physically Christ’s body and blood.) There is also the belief that in every mass Christ performs an actual immediate sacrificial activity.  

Grudems response is that the Lord’s supper is symbolic, just as Jesus also said,  “I am the door, if anyone enters by me…” so we do not assume that he is a literal door.

Christ’s sacrifice was final and complete, having occurred once and only once.

The Lutheran view says that Christ is somehow physically present, “in, with, and under” the bread.

Otherwise, protestants say that the bread and wine symbolize the body and blood of Christ, and give a visible sign that Christ himself was truly present.

Most protestants agree that only true believers should partake in the Lord’s supper, after self-examination and confession of sins.

Next week:  worship

Wayne Grudems Systematic Theology, Chapter 49

Baptism

*Just a reminder that this study of Wayne Grudem's book, Systematic Theology, is not by any means me teaching, but rather a simple summary chapter by chapter of his book for my own enrichment.*

Grudem starts by pointing out that differences in baptism viewpoints among evangelical Christians is not ground for division among brothers and sisters in the faith.   Grudem encourages a baptistic view, where baptism is for those who give a believable profession of faith in Jesus Christ.

The New Testament example was total immersion.  People were baptized in the river Jordan, and Jesus “came up out of the water,”

The symbolism of dying, being buried, and being resurrected with Christ seems to require immersion.   This goes hand in hand with our sins being washed away.

The New Testament pattern is baptism for professing believers.  This is because baptism is a symbol of the beginning of the Christian life, and should only be given to those who have in fact begun the Christian life.

Paul assumes that baptism is the outward sign of inward regeneration. This cannot be true of infants, as they have not yet come to saving faith or given any evidence of regeneration.

The Catholic viewpoint is that baptism is necessary for salvation, and in itself causes regeneration.  They say, “The faith which infants lack is replaced by the faith of the church.”

Martin Luther’s reformation centered around this issue, that salvation depends on faith alone, not on faith plus works.

Evangelical groups that practice paedobaptism consider those infants as being brought into the covenant community because of their believing parents.

They say that infants were circumcised in the Old Testament, and baptism is a parallel action.  Otherwise we are denying the children the privilege and benefit of having the sign of belonging to the community of God’s people.

Further, there were several “households” that got baptized together, thus furthering their reasoning for infant baptism.

How does one become a member of the church?  It is voluntary, spiritual, and internal.  With saving faith of being born again.

What does baptism do?  Catholics say that it causes regeneration, and Baptists say that it symbolizes the fact that inward regeneration has occurred.  Paedobaptists say that it symbolizes probable future regeneration.

A church which has infant baptism with hopes that those baptized will become Christians, will always have a challenge of non-believers within the church that think that because of their baptism they are believers. 

What is the effect of baptism.

·         Blessing of God’s favor that comes with obedience

·         Joy that comes through public profession of faith

·         Reassurance of having a clear picture of dying and rising with Christ and washing away of sins.

·         To strengthen and encourage our faith.

Baptism is not necessary for salvation, as we can see from the thief next to Jesus on the cross.

Our justification takes place at the point of saving faith, not at the point of baptism.

BUT baptism is necessary if we are to be obedient to Christ.

We should have good fellowship with our evangelical brothers and sisters who differ on this question.

Next week, the Lord’s supper.

Our little girl with chicken pox has just learned to sew, and she is thrilled about it! 

 (Even if it is "just for old ladies" in her words. :)

Wayne Grudems Systematic Theology, Chapter 48

Means of Grace within the church.

*Just a reminder that this study of Wayne Grudem's book, Systematic Theology, is not by any means me teaching, but rather a simple summary chapter by chapter of his book for my own enrichment.*

All the blessings we experience in this life are undeserved; they are by grace. 

But some of those means used to give grace to us are within the fellowship of the church. 

There are many varied activities within the church that God has given as special ways of receiving God's grace day by day. 

The main known ones are: 

• preaching of the Word
• This brings people to faith through hearing, builds people up as Christians, guides us, convicts us, gives us wisdom and hope...
• Charles Hodge says, throughout history true Christianity has flourished just in proportion to the degree in which the Bible is known, and it's truths are diffused among the people.
• baptism
• This comes along with obedience to God, public confession of faith, and a body of Christ rejoicing together over their brother or sister in Christ. 
• the Lord's supper
• This is also connected with obedience, being right with God and your neighbor, and uniting in memory of Christ's death and resurrection. 

Grudem also suggests: 

• Prayer for one another
• The Bible encourages us to pray together, shows us the Holy Spirits involvement during prayer, 
• worship
• this is also mentioned as "worshiping in spirit,"  during worship in the O.T. God's people were delivered from their enemies, and we can expect to draw near to God. often in the midst of worship and singing, God has revealed himself in the Bible.  It is as James says in James 4:8, Draw near to God and he will draw near to you.
• church discipline
• This causes more purity in the church, and encourages more holiness, it can thus be counted as a means of grace.   However, no spiritual good comes unless the wrongdoer has true godly grief and true repentance.
• Church discipline should always be remembered that it is done in the presence of the Lord, and with assurance that it has heavenly sanction connected with it.  This helps for accountability on both sides. 
• giving
• giving is ordinarily done through the church and it then distributes gifts to ministries and needs cared for by the church.  
  Keep in mind that Simon the sorcerer was rebuked for thinking that he could obtain the gift of God with money.
  But, if done in faith, in commitment to Christ, and love for his people, then there will be great blessing in it.
  Giving blesses the giver (God loves a cheerful giver), the recipient as they receive, and all around who can join in thanksgiving for the gift.
• spiritual gifts
•  God wants us to use our spiritual gifts to strive to excel in building up the church. (1 Cor 14:12).  Just as we all have different spiritual gifts, so can we bless each other through our differences.
• fellowship
• We should “meet together….and encourage one another.” Heb 10.  In fellowship, friendship will grow, so we can care for one another better.
• evangelism
• There is many links in Acts between evangelism and being filled with the Holy Spirit.   This ministers saving grace to the unsaved, and gives blessing to the person sharing.
• personal ministry to individuals. 
• This can be words of encouragement/exhortation/wise counsel, giving to assist the material needs of a brother or sister, anointing with oil, and laying on of hands
• Again, Grudem points out that the important aspect of all of these is that it occurs in connection with fellowship within the church. 

We should “meet together….and encourage one another.” Heb 10.  In fellowship, friendship will grow, so we can care for one another better.

When ANY of these are carried out in faith and obedience, we should expect and look for evidence that the Holy Spirit is ministering to people at the same time as these actions are being done.

We ought to not neglect to meet together, but see that these means of grace occur WITHIN the fellowship of the church. 

Where we live....

I

 

We are in Sweden, but this sign nearby is obviously focused on Arabic speakers. Feels like Tunisia again!

A few  family photos from our best photographer, Jonas Norén! 

Wayne Grudems Systematic Theology, Chapter 47

Church government

*Just a reminder that this study of Wayne Grudem's book, Systematic Theology, is not by any means me teaching, but rather a simple summary chapter by chapter of his book for my own enrichment.*

Grudem starts by pointing out that this is a minor issue, which we can agree in a friendly way to disagree, and even serve in a church that has a different Protestant system of church government than our own preference.

Let’s start with church officers.

They have been publically recognized as having the right and responsibility to perform certain functions for the benefit of the whole church.

This includes elders, deacons, pastors, treasurer, moderator… and they are at some point ordained into the church.

Apostles were something that were in the start of the church, with a job to speak and write words which are the “words of God.”  So we take it that this is not a job in continuance today, as the Bible is canonized and closed.   No one can add words to the Bible and have them be counted as scripture.

The word Apostle is used three times in the broad sense as a messenger or pioneer missionary, but mostly used to speak of the actual first apostles, who had been chosen by Christ and known by him.

No major leader in the history of the church (Calvin, Augustine, Luther, Wesley, Whitfield) have called themselves an apostle.

Elders   A plurality of elders is the most common view in the New Testament.  (also called pastors, bishops, overseers in the NT).   They should be able to teach, and responsible for shepherding the flock.

An elder should manage their household well, tend the flock not for shameful gain but eagerly, govern the church, teaching, ….1 Tim 3 has much more to say on the topic, and candidates should be viewed in light of these qualifications.   

Deacons  is a term that means “servant,” and is also mentioned in 1 Timothy 3.   Their role is not clearly mentioned, perhaps administrative, practical helpers, etc.  The deacons and the elders should work together, to allow the elder to focus on preaching and teaching, and together care for the church body.

These church officers, should be chosen or at least recognized by the whole congregation, as this is the New Testament example, from Acts 6, Acts 1, Acts 15, etc.   If the congregation is involved, then the leaders also have a sense of accountability to their flock, and a government works best when its people are in agreement over the leadership.

There are three forms of church government that Grudem takes up:

Episcopalian:  priesthood and authority  from above their local church.

Presbyterian:  government by elders, some local and some over the local churches

Congregational:  local authority and self-rule.   Can have a board that makes decisions based on the congregation, or pure congregational rule.

Should women be church officers? 

Grudems book, Recovering Biblical Manhood and Womanhood, deals with this topic in much more depth, but he wanted to bring up this question briefly here.

Men and women have equal value, and the evangelical church has historically neglected to recognize women’s involvement and participation in the church.   However, the Bible does not permit women to function in the role of pastor or elder within a church.

1 Tim 2:   “I permit no woman to teach or to have authority over men,”   Paul points back to the creation order of Adam and Eve, which in itself is overarching and adds authority to his words, not just for that situation but as a moral value call.

1 Corinthians 14: this passage prohibits women speaking (teaching) in the church.

1 Tim 3 and Titus 1:  These passages assume elders to be men.

The Bible speaks about family roles, how a man is a the head of his home, and this connects to their roles of the church. 

Jesus set the example by choosing male apostles, and this is a pattern of male leadership in the highest governing authority of the church.  Throughout the Old Testament we see an example of male leadership with the exception of Deborah, Athaliah, Huldah, etc.   The “teachers” of the Old Testament, who were priests, were only men.

In response to the remark that “ministry should be determined by gifts, not by gender,” we should remember that all things that are true and good fall within the guidelines of scripture. There are so many things a women could and should be involved in in the church, such as counseling, women’s ministries, Christian education, children’s ministries, music, worship, campus student ministries, evangelism, ministry to the poor, admin, etc.