Catechesis: The Rule of Faith
The Book of Common Prayer includes a Catechism as an outline of the faith. In the early church, the Bishops and those who taught and defended the faith spoke of the Regula Fidei, the "rule of faith." The Rule of Faith defined the parameters of the Apostolic Faith, the deposit given by the Apostles to the Church. This rule of faith determined the boundaries of what was orthodox, serving to make heresy recognizable. This same Rule of Faith has been passed down through the centuries and defined by the Ecumenical Councils. The catechism, then, serves as a guide for teaching and understanding this same faith. In order to maintain unity in the teaching of the Faith and to provide for a more complete exposition of the Creeds, the Catechism is provided as a way for the doctrines of the church to be taught more fully. It ensures that the essentials of the faith are understood by all, and that adherence to those essentials in our teaching is binding. The catechism also serves to give an introduction of the Anglican faith to those who may not be familiar with it. It is easy to go to the catechism and see what Anglicans believe about God the Father, Jesus Christ, the Holy Spirit, Prayer, Worship, the Scriptures, Baptism, the Eucharist, etc. The Catechism is therefore an invaluable resource for Anglicans and for those interested in Anglicanism.
Saturday, September 19, 2009
Saturday, September 5, 2009
The Episcopacy: Apostolic Order
Anglicanism, the Episcopacy, & the Early Church
This structure of the Church - of Bishops, priests, and deacons, existed in the church from the time of the Apostles to the reformation - and continues in the Anglican, Catholic, and Orthodox churches (and in various forms in the Lutheran and Methodist churches, as well as others). The structure of Anglicanism is the structure given by the Apostles of Christ, who modeled the structure of the church on the structure of the Old Testament priesthood. Just as in the Old Testament Israel had God, then the High Priest, the priests, and the Levites who assisted the priests, so in the New Testament era the Church had Christ, the Apostles, the priests (ministers/elders), and the deacons who assisted the priests. One of the earliest Christian writers (Clement, Bishop of Rome) who wrote within the lifetime of the apostles (A.D. 96), makes this set up very clear (see 1 Clement, Ch. 40).
Episcopal Authority & Church Unity
The issue in Evangelical Protestantism today is that each Church sees itself as independent, or "autonomous" - I would argue strongly that none of the churches in the New Testament age considered itself "autonomous", nor does the New Testament teach that the local church is autonomous. This is absolutely false, and was never even considered before the Modern Age. The reason the Evangelical Protestant church holds the local church to be autonomous is not because the Bible teaches it, but because they do not want a "pope" or a "bishop" or a "synod" telling them what to do. So, this is mainly an issue of AUTHORITY; Does the church itself, as a group of churches throughout the world, have authority, or does the local church have ultimate authority? It is also important to understand that when you reject the authority of the "bishop" over a number of churches, all you get is a minister who acts as a "bishop" over his church. It does not remove the authority, it just transfers it.
The Universal Church. We need to examine this. First of all, The New Testament Church was just that: a church. It was not a group of individual churches, but a single body. It wasn't the "church of Corinth", but the "Church of God that is in Corinth" (1 Cor. 1:2). The New Testament Church was never Autonomous, but was always under Authority. There has been a hierarchy of authority in the church since it was founded.
Universal Doctrinal Authority. Also, each church did not teach whatever it thought best, but there was a universal doctrinal norm. You can go to a number of Evangelical Protestant Churches, even within the same organization/affiliation and you will hear widely different teachings in each church regarding any number of doctrinal issues. It was not like this in the New Testament church. At the very first Doctrinal controversy of the history of the church, the Jerusalem Council (Acts 15) made a doctrinal decision based on the revelation of the Spirit and the authority of those present - "it seemed good to the Holy Spirit and to us" (Acts 15:28) they said. Further, this decision was considered authoritative for the whole church:
"As they traveled from town to town, they delivered the decisions reached by the apostles and elders in Jerusalem for the people to obey." (Acts 16:4).
Christ the Head: The Origin of all Authority
Jesus Christ is the head of the Church (Eph. 5:23) and is the origin of all authority in the church. He gives the church its authority on earth, and calls men to shepherd his church. The church submits to Christ in all things (Eph. 5:24), for he hold supremacy over all things (Col. 1:18). He is the head over everything for the Church, which is his body and his fullness (Eph. 1:22-23), enabling the church to carry out his will and to be built up in him (Eph. 4:12). He has appointed certain men to serve "for the sake of his body, which is the church" (Col. 1:24). A recognition of Church Authority is a submission to the Authority of Christ. As we will see below, Christ, as the head, set in order the authority of the church as revealed in the New Testament. Peter draws this parallel: "For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls" (1 Peter 2:25). Christ is called the "overseer", literally the episkopos; the traditional Latin term is Bishop. Jesus Christ is our Bishop! It is from Christ that all hierarchical authority in the church flows. Jesus Christ is our High Priest (Heb. 2:17; Heb. 3:1; Heb. 4:14-15; Heb. 5:1, 5, 10; Heb. 6:20; Heb. 7:26; Heb. 8:1, 3; Heb. 9:7, 11, 25; Heb. 13:11), and he had appointed us as a royal priesthood (hierateuma; 1 Pet. 2:9), among whom he has called particular ministers (leitourgos) to serve as deacons (diakonos), elders/priests (presbyteros) and bishops (episkopos), so that the church may reach the fullness of Christ (Eph. 4:11-13).
Holy Spirit Driven: Spiritual Gifts & the Polity of the Church
All Church Authority is inspired through the Holy Spirit according to the gifts that he gives to men. God has clearly called some to be "pastors and teachers" (Eph. 4:11-12). Pastors must lead and Teachers must impart knowledge; this requires authority. These gifts are given by grace (Rom. 12:6-7), as determined by the Spirit (1 Cor. 12:11). Paul clearly indicates a hierarchical authority when he says that "God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles?" (1 Cor. 12:27-29)." This numbering, with the apostles as the "first of all", certainly shows a hierarchy - the apostles are not simply the first called, but they are first in authority. Authority in the church then, is derived from the Holy Spirit, who gives the grace and the call to men to lead the Church.
Apostolic Authority: The Office of Apostle & Episcopal Polity
Apostolic Authority in Commission. The Apostles had a clear authority over all the churches as a result of their commission. Jesus chose his disciples, "whom he designated apostles" (Luke 6:13), and appointed them to bear fruit for him (John 15:16). He not only chose them, but he promised that they would receive special revelation (John 15:26-27), thus their teaching would be authoritative for the whole church. The Apostles necessarily had universal authority in the church in order to carry out their mandate to make disciples of all nations (Matt. 28:19-20) and to carry the gospel to the ends of the earth (Acts 1:8). In the commission of the apostles then, an authoritative role over the local church must be granted from the outset.
Apostolic Authority in Tradition. The apostles also left a tradition with their churches that was to be acknowledged as authoritative and "handed on" as a living testimony of the faith. The new testament itself acknowledges the authority of the apostolic tradition and reveals its authority over the church. Luke says that he wrote his gospel in order to "draw up an account of the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eyewitnesses" (Luke 1:1-2). The gospel of Luke was given by apostolic witness, the apostolic tradition. Paul acknowledges this as well, both in his account of the institution of the Lord's Supper (1 Cor. 11:23-26 ["For what I received I also passed on..."]) and in his account of the Lord's resurrection appearances (1 Cor. 15:3-5 ["For what I received I passed on to you as of first importance"]). First Corinthians was written at least twenty years after the crucifixion of Christ and was one of the earliest letters of the new testament. So we have the church recounting the resurrection events and practicing the Lord's Supper not on the authority of "scripture", but on the authority of apostolic tradition. Paul say specifically: "So then, brothers, stand firm and hold to the teachings we passed on to you, whether by word of mouth or by letter" (2 Thess. 2:15). Whether Paul had written it or said it, it remained authoritative. It was vital that those who received the apostolic ministry would also be able to raise up men who would also be able to pass on the apostolic faith: "And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others" (2 Timothy 2:2). It was a requirement for the early church leaders that they hold to the apostolic tradition (Titus 1:9) in order to be ordained. The apostolic tradition was a norm of truth and a pattern of life that was to be adhered to by all the faithful: "Join with others in following my example, brothers, and take note of those who live according to the pattern we gave you...Whatever you have learned or received or heard from me, or seen in me—put it into practice." (Phil. 3:17-18; 4:9). Whoever is from God listens to the apostles, but whoever is not from God does not listen to them (1 John 4:6), so we must continually "recall the words spoken in the past by the holy prophets and the command given by our Lord and Savior through your apostles" (2 Peter 3:2).
Apostolic Authority as the Foundation of the Church. The apostles held authority of the entire church because they are the foundation of the church itself. The apostolic ministry laid the foundation for the church and planted the church in the world. The authority of their message was shown through signs and wonders (Mark 16:20; Acts 2:43). This ability to perform signs as evidence of authority from God was in fact a requirement of apostolic office, one of the "signs of an apostle" (2 Cor. 2:12). Jesus makes some very significant statements regarding the apostles and his church. He says that he will use them to build his church (Matt. 16:18), that those who listen to them listen to Christ, but those who reject them reject Christ (Luke 10:16), and that: "If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven" (John 20:23). He says that what they "bind on earth will be bound in heaven" and what they "loose on earth will be loosed in heaven" (Matthew 18:18). These statements place the apostles as an authority for the church. The church is God's building and field (1 Cor. 3:9-11) and it is the apostles who planted that field (1 Cor. 3:6); therefore, the church throughout the world is a result of the work of the apostolic ministry (1 Cor. 9:1). The church was "built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone" (Ephesians 2:20). The apostles are the foundation of the church in both time and eternity: "And he carried me away in the Spirit to a mountain great and high, and showed me the Holy City, Jerusalem, coming down out of heaven from God...The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb" (Revelation 21:10, 14). The whole structure of the church rests on the universal authority of the apostles.
Apostolic Authority in Office. The authority of the apostles was inherent within the office itself. It was not developed or solidified, but was intrinsic to the nature of the early church itself. Indeed, Peter even sees the role in the prophecy of the scriptures, quoting psalm 69 and psalm 109:
“For,” said Peter, “it is written in the book of Psalms, “ ‘May his place be deserted; let there be no one to dwell in it,’ and, “ ‘May another take his place of leadership’" (Acts 1:20).
The word used for "leadership" here is episkopen - literally overseership, or bishopric (see KJV of Acts 1:20). So Peter sees the office of Bishop as something both prophesied and necessary. Paul says that apostolic authority was given by the Lord (2 Cor. 10:8) and includes inherent rights (1 Cor. 9:1-18; 1 Thess. 2:6). He tells us that the Spirit gave revelation through the apostles (Eph. 3:5) and we are exhorted to recall what the apostles commanded and foretold (2 Pet. 3:2; Jude 17), for they have primacy in the church (1 Cor. 12:28) and are the foundation of the church (Eph. 2:20; Rev. 21:14).
Apostolic Order & the Apostolic Faith. All of the above demonstrates clearly that no church ever existed as autonomous, but that each church was connected from the start to the apostles and existed under the authority of the apostles. In order to belong to the Early Church, the church of Christ given through the Apostles, we must adhere to the Apostolic (i.e. Episcopal) order of the Church.
Apostolos & Episkopos: From Apostles to Bishops
Next, it is important to understand that the Apostles (apostolos) ordained/appointed and sent men to go and function as shepherds and overseers (episkopos) of the churches and to take over some of the functions of the role that the apostles had played. Men such as Timothy, Titus, and Silas were raised up to be the leaders after the apostles - and they too had authority over the churches.
Episcopal Office: Ordained Authority over Churches
Co-Workers. "...my fellow workers for the kingdom of God" (Col. 4:11). Paul had many fellow ministers whom he directed in the ministry; he referred to them as fellow workers, fellow servants, fellow soldiers, partners, etc. These men are presented as being sent by Paul, and indeed some possess authority given by Paul: "...as for our brothers, they are representatives of the churches and an honor to Christ." (2 Cor. 8:23).
Ordained, Anointed, Sent. The question, then, has to do with what form of ministry these men had and what the nature and extent of that ministry was. Men such as Timothy, Titus, Silas, etc.; all of these men are held by Christian history to have been Bishops in the early church. This brings us to the question of how these men obtained such a ministry, what the nature of that ministry was, and what it's relation was to that of the Apostles.
First, we see that these men (and all other leaders of the early church) were ordained to the ministry by the Apostles themselves, and that there authority in the church derived from that fact. Valid ordination was vitally connected to authority in the early church. This stems from the passing on of priestly authority in the Old Testament. Aaron's sons were anointed to continue in his office: "Anoint them just as you anointed their father, so they may serve me as priests. Their anointing will be to a priesthood that will continue for all generations to come" (Exodus 40:15); and only those who were ordained could serve as priests (cf. Num. 3:3; Num. 16:40). The Jerusalem Council addressed the issue of valid ordination in it's letter to the churches: "We have heard that some went out from us without our authorization and disturbed you, troubling your minds by what they said" (Acts 15:24). We see that apostolic authorization was vital to recognition of authority.
This ordination, the passing on of authority and admission to the ministry, was imparted through the laying on of hands. the laying on of hands is vital to all aspects of the ministry in the Scriptures (ordination, authority, consecration). The Israelites laid hands on the Levites in order to set them apart for the priesthood: "You are to bring the Levites before the Lord, and the Israelites are to lay their hands on them" (Num. 8:10). We see this also with the passing of authority from Moses to Joshua: So the Lord said to Moses, 'Take Joshua son of Nun, a man in whom is the spirit, and lay your hand on him. Have him stand before Eleazar the priest and the entire assembly and commission him in their presence. Give him some of your authority so the whole Israelite community will obey him'" (Num. 27:18-20). Because of this laying on of hands, the Israelites recognized the authority of Joshua: "Now Joshua son of Nun was filled with the spirit of wisdom because Moses had laid his hands on him. So the Israelites listened to him and did what the Lord had commanded Moses" (Deut. 34:9). We see this first in the church in the context of the choosing of the seven: "They presented these men to the apostles, who prayed and laid their hands on them" (Acts 6:6). The apostles laid their hands on these men and imparted to them an aspect of their ministry. As Paul established churches in the various cities, he ordained men to lead those churches: "Paul and Barnabas appointed elders for them in each church and, with prayer and fasting, committed them to the Lord, in whom they had put their trust" (Acts 14:23). Timothy was ordained through the laying on of hands by the authority of the elders of the church: "Do not neglect your gift, which was given you through a prophetic message when the body of elders laid their hands on you" (1 Tim. 4:14); Paul was apparently among those "elders" that ordained Timothy: "For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands" (2 Tim. 1:6). Paul states specifically that his "gift" was received through the laying on of hands. Despite the contention of many, this emphasis on the reality of ordination in the New Testament church in no way removes the role of the Spirit in calling and anointing ministers of the gospel. Though Paul and Barnabas were set apart by the Holy Spirit (Acts 13:2), they were still ordained through the laying on of hands and "sent" to carry out the mission that the Holy Spirit had called them to (Acts 13:3). The elders of Ephesus were made overseers by the Holy Spirit (Acts 20:28) through the ministry of Paul (Acts 18-20; esp. Acts 19:6).
These men who were ordained through the Holy Spirit and Apostolic authority were also sent to carry out their ministry. As it was with Paul and Barnabas when the church "sent them off" (Acts 13:3), so those ordained by the Apostles were sent by them to execute their ministry: "Tell Archippus: 'See to it that you complete the work you have received in the Lord'" (Col. 4:17). Paul makes it clear that those whom he has ordained act on his behalf and by his authority, telling the Colossians that they had received the gospel "from Epaphras, our dear fellow servant, who is a faithful minister of Christ on our behalf" (Col. 1:7).
Overseers of the Church. These men who were ordained by the Apostles were episkopos, "overseers" of God's church. They held authority in the church to ordain, to rebuke, to govern and to discipline. This authority to "oversee" the people of God began in the Old Testament with the Levitical Priesthood. The Lord gave the following instructions regarding the authority of the priests in overseeing the nation of Israel:
You must act according to the decisions they give you at the place the Lord will choose. Be careful to do everything they direct you to do. Act according to the law they teach you and the decisions they give you. Do not turn aside from what they tell you, to the right or to the left. The man who shows contempt for the judge or for the priest who stands ministering there to the Lord your God must be put to death. You must purge the evil from Israel (Deut. 17:10-12).
This makes the authority of the priest very clear, as does the example set by the rebellion of Korah. Judgment came upon Korah when he rebelled against God's anointed and accused them of setting themselves above the Lord's assembly (Num. 16:1-35). Not only is this role of overseeing established in the Old Testament, but it is bestowed in the new. Among the gifts of the Holy Spirit is the gift of administration (1 Cor. 12:28) or leadership/governance (Rom. 12:8). Certain men, then, have been called to fulfill this function in the church "so that the body of Christ may be built up...and become mature, attaining to the whole measure of the fullness of Christ." (Eph. 4:12-13). These men have been called to a greater level of holiness, as examples to God's flock, and therefore are required to fulfill strict requirements in order to be ordained to the ministry of overseer (1 Tim. 3:2-7; Titus 1:5-11). Such a man "desires a noble task" (1 Tim. 3:1); he is appointed to manage and care for God's church (1 Tim. 3:5). The episkopos is to ordain men for the ministry (Titus 1:5), and to guard the doctrine of the faith: "stay there in Ephesus so that you may command certain men not to teach false doctrines any longer" (1 Tim. 1:3). It is a requirement of the Bishop to "hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it" (Titus 1:9), and he is to "Encourage and rebuke with all authority" (Titus 2:15). He is to carry out discipline in the church and to be the judge of the assembly; "For there are many rebellious people, mere talkers and deceivers...They must be silenced, because they are ruining whole households by teaching things they ought not to teach" (Titus 1:10-11). In this role he is to act "without partiality, and to do nothing out of favoritism" (1 Tim. 5:21), but is also to honor act wisely regarding the leadership and "not entertain an accusation against an elder unless it is brought by two or three witnesses" (1 Tim. 5:19). He is to rebuke sin publicly (1 Tim. 5:20) and he possesses the authority to excommunicate members of the church if necessary (Titus 3:10).
Further, the church is called to be obedient to those who have been appointed as episkopos over them. The believers in the New Testament church are called again and again to submit to the authority of the church leadership. The faithful are called to "Obey your leaders and submit to their authority", for "They keep watch over you as men who must give an account. Obey them so that their work will be a joy, not a burden, for that would be of no advantage to you" (Heb. 13:17). Paul calls for the church to "respect those who work hard among you, who are over you in the Lord and who admonish you. Hold them in the highest regard in love because of their work" (1 Thess. 5:12-13). Peter calls for obedience to the leadership as well, saying: "Likewise, you who are younger, be subject to the elders" (1 Peter 5:5 ESV). Unfortunately, the NIV gives the horrible translation here of "be submissive to those who are older" (1 Peter 5:5 NIV), ignoring the entire context of 1 Peter 1:5-5, in which Peter addresses the "elders" (presbyterous) as a "fellow elder" (sympresbyteros), calling for them to "be shepherds" (poimainō) of God's flock, "serving as overseers" (episkopeō). He then transitions from the presbyteros/ poimainō/ episkopeō (elders/shepherds/overseers) to the young men, who are called to submit to the "elders" (presbyteros). The ESV correctly translates this word, while the NIV unfortunately changes from the "elders" to "those who are older" without regard for the context. The point is, Peter is clearly calling for obedience to the ordained leadership of the church, not merely to those who are advanced in age. The church of Corinth was obedient to the authority of Titus: "he remembers that you were all obedient, receiving him with fear and trembling" (2 Cor. 7:15). Regarding those who have "devoted themselves to the service of the saints", Paul calls for the church to "submit to such as these and to everyone who joins in the work, and labors at it." (1 Cor. 16:15-16).
Shepherds of the Church. Jesus Christ is the Good Shepherd (John 10:14); we are his flock (Luke 12:32) and we are all under the head of the one shepherd (John 10:16; cf. John 10; Heb. 13:20; 1 Pet. 2:25; 1 Pet. 5:4; Rev. 7:17). As the Good Shepherd, Jesus has not left his flock untended, but as the Chief Shepherd (1 Pet. 5:4; literally "archipoimēn", arch-shepherd), he has appointed shepherds over his flock to serve under him and to care for the flock. He calls certain men, appointing them to "feed my sheep" (cf. John 21:15-17) and he sends them forth to shepherd the flock: "As the Father has sent me, I am sending you" (John 20:21). Again, "It was he who gave some to be...pastors" (poimēn -shepherds) (Eph. 4:11). This was a promise of the new covenant in his blood: "Then I will give you shepherds after my own heart, who will lead you with knowledge and understanding" (Jer. 3:15). As shepherds of the church, the elders and overseers received three main tasks: Protect the Flock; Serve the Flock; Set an example for the Flock. First, they are called to protect the flock. Paul makes a passionate plea for the elders in Ephesus to protect the flock: "Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood. I know that after I leave, savage wolves will come in among you and will not spare the flock" (Acts 20:28-29). The leadership of the New Testament church was charged with the responsibility of protecting the flock from destructive teaching and by directing the church back to the truth they would prove themselves to be "a good minister of Christ Jesus" (1 Tim. 4:6). Next, as shepherds of the church, the elders and overseers were called to serve the flock on behalf of Christ. Peter calls for the elders to serve in this way: "To the elders among you, I appeal as a fellow elder, a witness of Christ’s sufferings and one who also will share in the glory to be revealed: Be shepherds of God’s flock that is under your care, serving as overseers—not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; not lording it over those entrusted to you" (1 Pet. 5:1-3). They are called to serve, not to be lords; in their authority they are to be humble and willing servants who care for the flock. Paul summarizes this by saying, "we do not preach ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake" (2 Cor. 4:5). Finally, as shepherds of the church, the elders and overseers were to set an example for the flock. Peter continues his appeal to the elders by saying: "not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away." (1 Pet. 5:3-4). In Hebrews the believers are exhorted to look to the example of the elders and overseers: "Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith" (Heb. 13:7). Paul calls for Timothy to be an example to his flock: "Don’t let anyone look down on you because you are young, but set an example for the believers in speech, in life, in love, in faith and in purity" (1 Tim. 4:12). Titus is also given the same charge: "In everything set them an example by doing what is good" (Titus 2:7). We see here that Christ, the Chief Shepherd, appointed the apostles as under-shepherds, who in turn appointed shepherds to carry on the ministry; we see also that those whom the apostles appointed they charged with the care of protecting the flock of God.
Teachers of the Church. "It was he who gave some to be ...teachers" (Eph. 4:11). The elders and overseers that the apostles appointed were called to teach the faith. It was a requirement for the ministry: "He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it" (Titus 1:9); "Now the overseer must be...able to teach" (1 Tim. 3:2). This charge was given to Titus: "You must teach what is in accord with sound doctrine" (Titus 2:1). Paul also calls for Timothy to teach the faithful: "Command and teach these things" (1 Tim. 4:11). He calls preach and teach at all times, guarding the faith and instructing the faithful, proclaiming the word of God and continuing the ministry of Paul: "Until I come, devote yourself to the public reading of Scripture, to preaching and to teaching...Preach the Word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction...What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus. Guard the good deposit that was entrusted to you—guard it with the help of the Holy Spirit who lives in us" (1 Tim. 4:13; 2 Tim. 4:4; 2 Tim. 1:13-14). It was vital to Paul that the leaders that he appointed teach the faith, for the salvation of souls was dependent on it: "Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers" (1 Tim. 4:16). The overseers and elders were to turn away from false teaching: "Timothy, guard what has been entrusted to your care. Turn away from godless chatter and the opposing ideas of what is falsely called knowledge" (1 Tim. 6:20). They were called to rebuke and stand against those who taught false doctrines: "As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain men not to teach false doctrines any longer" (1 Tim. 1:3). Paul instructs Titus to rebuke those who are not in the truth as well: "This testimony is true. Therefore, rebuke them sharply, so that they will be sound in the faith...These, then, are the things you should teach. Encourage and rebuke with all authority" (Titus 1:13; Titus 2:15). These men, as ordained by the apostles, were given full authority to teach the faith; they set forth the word and rebuked false teaching.
Passing on the Faith. It is vitally important that those who were ordained by the apostles were also given the authority to ordain others after themselves, and were indeed commanded to do so. This shows that the church has an established line of authority, in which men are appointed as shepherds, so that no one may take this role upon himself (cf. Heb. 5:4). Paul and Barnabas practiced this, appointing elders for the churches (Acts 14:23). This was one of the main tasks of the ministry of Titus: "The reason I left you in Crete was that you might straighten out what was left unfinished and appoint elders in every town, as I directed you" (Titus 1:5). Titus had the authority (over all the churches on Crete) to appoint elders for the churches. Both Titus and Timothy were called to appoint elders, and they were given strict guidelines for the qualifications of the office (1 Tim. 3:2-7; Titus 1:5-11). These men were given the authority to select and ordain men from among the faithful. However, timothy was cautioned to take special care of this responsibility: "Do not be hasty in the laying on of hands" (1 Tim. 5:22). Timothy was to take great care regarding who he ordained, to be sure that these would be faithful men capable of passing on the faith. We see Paul's vision for the continuation of episcopal authority in his charge to Timothy: "And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others" (2 Tim. 2:2). Paul taught Timothy, who is called to teach others, who will in turn teach others. We already see the authoritative office of the ministry extending to the fourth generation, easily beyond the ordination of the Apostolic Fathers. The authority to ordain and appoint is vital for understanding church government and church authority, and is necessary for ensuring that men are appropriate for and validly brought into the leadership of the church.
Episcopacy, Authority, Catholicity:
The Church as Apostolic & as One
It has been clearly demonstrated that the church was not founded to be a collection of autonomous bodies, but one body of Christ. The New Testament church was not a collection of churches, but the one church of God. The ancient church was not a group of churches, but the catholic church throughout the world. Further, the church has always been Apostolic. To be both one and Apostolic requires the episcopacy. There can be no autonomy that maintains both unity and orthodoxy. Therefore, if the church is to reach the "fullness of Christ", she must be under the authority of the episcopacy.
"'I will place shepherds over them who will tend them, and they will no longer be afraid or terrified, nor will any be missing' declares the Lord." (Jeremiah 23:4).
"Almighty God,
you have entrusted to your Church
a share in the ministry of your Son our great high priest:
inspire by your Holy Spirit the hearts of many
to offer themselves for the ministry of your Church,
that strengthened by his power,
they may work for the increase of your kingdom
and set forward the eternal praise of your name;
through Jesus Christ your Son our Lord"
(Common Worship: Services and Prayers for the Church of England, copyright © The Archbishops’ Council 2000, p. 105).
Lord God, give us shepherds.
This structure of the Church - of Bishops, priests, and deacons, existed in the church from the time of the Apostles to the reformation - and continues in the Anglican, Catholic, and Orthodox churches (and in various forms in the Lutheran and Methodist churches, as well as others). The structure of Anglicanism is the structure given by the Apostles of Christ, who modeled the structure of the church on the structure of the Old Testament priesthood. Just as in the Old Testament Israel had God, then the High Priest, the priests, and the Levites who assisted the priests, so in the New Testament era the Church had Christ, the Apostles, the priests (ministers/elders), and the deacons who assisted the priests. One of the earliest Christian writers (Clement, Bishop of Rome) who wrote within the lifetime of the apostles (A.D. 96), makes this set up very clear (see 1 Clement, Ch. 40).
Episcopal Authority & Church Unity
The issue in Evangelical Protestantism today is that each Church sees itself as independent, or "autonomous" - I would argue strongly that none of the churches in the New Testament age considered itself "autonomous", nor does the New Testament teach that the local church is autonomous. This is absolutely false, and was never even considered before the Modern Age. The reason the Evangelical Protestant church holds the local church to be autonomous is not because the Bible teaches it, but because they do not want a "pope" or a "bishop" or a "synod" telling them what to do. So, this is mainly an issue of AUTHORITY; Does the church itself, as a group of churches throughout the world, have authority, or does the local church have ultimate authority? It is also important to understand that when you reject the authority of the "bishop" over a number of churches, all you get is a minister who acts as a "bishop" over his church. It does not remove the authority, it just transfers it.
The Universal Church. We need to examine this. First of all, The New Testament Church was just that: a church. It was not a group of individual churches, but a single body. It wasn't the "church of Corinth", but the "Church of God that is in Corinth" (1 Cor. 1:2). The New Testament Church was never Autonomous, but was always under Authority. There has been a hierarchy of authority in the church since it was founded.
Universal Doctrinal Authority. Also, each church did not teach whatever it thought best, but there was a universal doctrinal norm. You can go to a number of Evangelical Protestant Churches, even within the same organization/affiliation and you will hear widely different teachings in each church regarding any number of doctrinal issues. It was not like this in the New Testament church. At the very first Doctrinal controversy of the history of the church, the Jerusalem Council (Acts 15) made a doctrinal decision based on the revelation of the Spirit and the authority of those present - "it seemed good to the Holy Spirit and to us" (Acts 15:28) they said. Further, this decision was considered authoritative for the whole church:
"As they traveled from town to town, they delivered the decisions reached by the apostles and elders in Jerusalem for the people to obey." (Acts 16:4).
Christ the Head: The Origin of all Authority
Jesus Christ is the head of the Church (Eph. 5:23) and is the origin of all authority in the church. He gives the church its authority on earth, and calls men to shepherd his church. The church submits to Christ in all things (Eph. 5:24), for he hold supremacy over all things (Col. 1:18). He is the head over everything for the Church, which is his body and his fullness (Eph. 1:22-23), enabling the church to carry out his will and to be built up in him (Eph. 4:12). He has appointed certain men to serve "for the sake of his body, which is the church" (Col. 1:24). A recognition of Church Authority is a submission to the Authority of Christ. As we will see below, Christ, as the head, set in order the authority of the church as revealed in the New Testament. Peter draws this parallel: "For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls" (1 Peter 2:25). Christ is called the "overseer", literally the episkopos; the traditional Latin term is Bishop. Jesus Christ is our Bishop! It is from Christ that all hierarchical authority in the church flows. Jesus Christ is our High Priest (Heb. 2:17; Heb. 3:1; Heb. 4:14-15; Heb. 5:1, 5, 10; Heb. 6:20; Heb. 7:26; Heb. 8:1, 3; Heb. 9:7, 11, 25; Heb. 13:11), and he had appointed us as a royal priesthood (hierateuma; 1 Pet. 2:9), among whom he has called particular ministers (leitourgos) to serve as deacons (diakonos), elders/priests (presbyteros) and bishops (episkopos), so that the church may reach the fullness of Christ (Eph. 4:11-13).
Holy Spirit Driven: Spiritual Gifts & the Polity of the Church
All Church Authority is inspired through the Holy Spirit according to the gifts that he gives to men. God has clearly called some to be "pastors and teachers" (Eph. 4:11-12). Pastors must lead and Teachers must impart knowledge; this requires authority. These gifts are given by grace (Rom. 12:6-7), as determined by the Spirit (1 Cor. 12:11). Paul clearly indicates a hierarchical authority when he says that "God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles?" (1 Cor. 12:27-29)." This numbering, with the apostles as the "first of all", certainly shows a hierarchy - the apostles are not simply the first called, but they are first in authority. Authority in the church then, is derived from the Holy Spirit, who gives the grace and the call to men to lead the Church.
Apostolic Authority: The Office of Apostle & Episcopal Polity
Apostolic Authority in Commission. The Apostles had a clear authority over all the churches as a result of their commission. Jesus chose his disciples, "whom he designated apostles" (Luke 6:13), and appointed them to bear fruit for him (John 15:16). He not only chose them, but he promised that they would receive special revelation (John 15:26-27), thus their teaching would be authoritative for the whole church. The Apostles necessarily had universal authority in the church in order to carry out their mandate to make disciples of all nations (Matt. 28:19-20) and to carry the gospel to the ends of the earth (Acts 1:8). In the commission of the apostles then, an authoritative role over the local church must be granted from the outset.
Apostolic Authority in Tradition. The apostles also left a tradition with their churches that was to be acknowledged as authoritative and "handed on" as a living testimony of the faith. The new testament itself acknowledges the authority of the apostolic tradition and reveals its authority over the church. Luke says that he wrote his gospel in order to "draw up an account of the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eyewitnesses" (Luke 1:1-2). The gospel of Luke was given by apostolic witness, the apostolic tradition. Paul acknowledges this as well, both in his account of the institution of the Lord's Supper (1 Cor. 11:23-26 ["For what I received I also passed on..."]) and in his account of the Lord's resurrection appearances (1 Cor. 15:3-5 ["For what I received I passed on to you as of first importance"]). First Corinthians was written at least twenty years after the crucifixion of Christ and was one of the earliest letters of the new testament. So we have the church recounting the resurrection events and practicing the Lord's Supper not on the authority of "scripture", but on the authority of apostolic tradition. Paul say specifically: "So then, brothers, stand firm and hold to the teachings we passed on to you, whether by word of mouth or by letter" (2 Thess. 2:15). Whether Paul had written it or said it, it remained authoritative. It was vital that those who received the apostolic ministry would also be able to raise up men who would also be able to pass on the apostolic faith: "And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others" (2 Timothy 2:2). It was a requirement for the early church leaders that they hold to the apostolic tradition (Titus 1:9) in order to be ordained. The apostolic tradition was a norm of truth and a pattern of life that was to be adhered to by all the faithful: "Join with others in following my example, brothers, and take note of those who live according to the pattern we gave you...Whatever you have learned or received or heard from me, or seen in me—put it into practice." (Phil. 3:17-18; 4:9). Whoever is from God listens to the apostles, but whoever is not from God does not listen to them (1 John 4:6), so we must continually "recall the words spoken in the past by the holy prophets and the command given by our Lord and Savior through your apostles" (2 Peter 3:2).
Apostolic Authority as the Foundation of the Church. The apostles held authority of the entire church because they are the foundation of the church itself. The apostolic ministry laid the foundation for the church and planted the church in the world. The authority of their message was shown through signs and wonders (Mark 16:20; Acts 2:43). This ability to perform signs as evidence of authority from God was in fact a requirement of apostolic office, one of the "signs of an apostle" (2 Cor. 2:12). Jesus makes some very significant statements regarding the apostles and his church. He says that he will use them to build his church (Matt. 16:18), that those who listen to them listen to Christ, but those who reject them reject Christ (Luke 10:16), and that: "If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven" (John 20:23). He says that what they "bind on earth will be bound in heaven" and what they "loose on earth will be loosed in heaven" (Matthew 18:18). These statements place the apostles as an authority for the church. The church is God's building and field (1 Cor. 3:9-11) and it is the apostles who planted that field (1 Cor. 3:6); therefore, the church throughout the world is a result of the work of the apostolic ministry (1 Cor. 9:1). The church was "built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone" (Ephesians 2:20). The apostles are the foundation of the church in both time and eternity: "And he carried me away in the Spirit to a mountain great and high, and showed me the Holy City, Jerusalem, coming down out of heaven from God...The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb" (Revelation 21:10, 14). The whole structure of the church rests on the universal authority of the apostles.
Apostolic Authority in Office. The authority of the apostles was inherent within the office itself. It was not developed or solidified, but was intrinsic to the nature of the early church itself. Indeed, Peter even sees the role in the prophecy of the scriptures, quoting psalm 69 and psalm 109:
“For,” said Peter, “it is written in the book of Psalms, “ ‘May his place be deserted; let there be no one to dwell in it,’ and, “ ‘May another take his place of leadership’" (Acts 1:20).
The word used for "leadership" here is episkopen - literally overseership, or bishopric (see KJV of Acts 1:20). So Peter sees the office of Bishop as something both prophesied and necessary. Paul says that apostolic authority was given by the Lord (2 Cor. 10:8) and includes inherent rights (1 Cor. 9:1-18; 1 Thess. 2:6). He tells us that the Spirit gave revelation through the apostles (Eph. 3:5) and we are exhorted to recall what the apostles commanded and foretold (2 Pet. 3:2; Jude 17), for they have primacy in the church (1 Cor. 12:28) and are the foundation of the church (Eph. 2:20; Rev. 21:14).
Apostolic Order & the Apostolic Faith. All of the above demonstrates clearly that no church ever existed as autonomous, but that each church was connected from the start to the apostles and existed under the authority of the apostles. In order to belong to the Early Church, the church of Christ given through the Apostles, we must adhere to the Apostolic (i.e. Episcopal) order of the Church.
Apostolos & Episkopos: From Apostles to Bishops
Next, it is important to understand that the Apostles (apostolos) ordained/appointed and sent men to go and function as shepherds and overseers (episkopos) of the churches and to take over some of the functions of the role that the apostles had played. Men such as Timothy, Titus, and Silas were raised up to be the leaders after the apostles - and they too had authority over the churches.
Episcopal Office: Ordained Authority over Churches
Co-Workers. "...my fellow workers for the kingdom of God" (Col. 4:11). Paul had many fellow ministers whom he directed in the ministry; he referred to them as fellow workers, fellow servants, fellow soldiers, partners, etc. These men are presented as being sent by Paul, and indeed some possess authority given by Paul: "...as for our brothers, they are representatives of the churches and an honor to Christ." (2 Cor. 8:23).
Ordained, Anointed, Sent. The question, then, has to do with what form of ministry these men had and what the nature and extent of that ministry was. Men such as Timothy, Titus, Silas, etc.; all of these men are held by Christian history to have been Bishops in the early church. This brings us to the question of how these men obtained such a ministry, what the nature of that ministry was, and what it's relation was to that of the Apostles.
First, we see that these men (and all other leaders of the early church) were ordained to the ministry by the Apostles themselves, and that there authority in the church derived from that fact. Valid ordination was vitally connected to authority in the early church. This stems from the passing on of priestly authority in the Old Testament. Aaron's sons were anointed to continue in his office: "Anoint them just as you anointed their father, so they may serve me as priests. Their anointing will be to a priesthood that will continue for all generations to come" (Exodus 40:15); and only those who were ordained could serve as priests (cf. Num. 3:3; Num. 16:40). The Jerusalem Council addressed the issue of valid ordination in it's letter to the churches: "We have heard that some went out from us without our authorization and disturbed you, troubling your minds by what they said" (Acts 15:24). We see that apostolic authorization was vital to recognition of authority.
This ordination, the passing on of authority and admission to the ministry, was imparted through the laying on of hands. the laying on of hands is vital to all aspects of the ministry in the Scriptures (ordination, authority, consecration). The Israelites laid hands on the Levites in order to set them apart for the priesthood: "You are to bring the Levites before the Lord, and the Israelites are to lay their hands on them" (Num. 8:10). We see this also with the passing of authority from Moses to Joshua: So the Lord said to Moses, 'Take Joshua son of Nun, a man in whom is the spirit, and lay your hand on him. Have him stand before Eleazar the priest and the entire assembly and commission him in their presence. Give him some of your authority so the whole Israelite community will obey him'" (Num. 27:18-20). Because of this laying on of hands, the Israelites recognized the authority of Joshua: "Now Joshua son of Nun was filled with the spirit of wisdom because Moses had laid his hands on him. So the Israelites listened to him and did what the Lord had commanded Moses" (Deut. 34:9). We see this first in the church in the context of the choosing of the seven: "They presented these men to the apostles, who prayed and laid their hands on them" (Acts 6:6). The apostles laid their hands on these men and imparted to them an aspect of their ministry. As Paul established churches in the various cities, he ordained men to lead those churches: "Paul and Barnabas appointed elders for them in each church and, with prayer and fasting, committed them to the Lord, in whom they had put their trust" (Acts 14:23). Timothy was ordained through the laying on of hands by the authority of the elders of the church: "Do not neglect your gift, which was given you through a prophetic message when the body of elders laid their hands on you" (1 Tim. 4:14); Paul was apparently among those "elders" that ordained Timothy: "For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands" (2 Tim. 1:6). Paul states specifically that his "gift" was received through the laying on of hands. Despite the contention of many, this emphasis on the reality of ordination in the New Testament church in no way removes the role of the Spirit in calling and anointing ministers of the gospel. Though Paul and Barnabas were set apart by the Holy Spirit (Acts 13:2), they were still ordained through the laying on of hands and "sent" to carry out the mission that the Holy Spirit had called them to (Acts 13:3). The elders of Ephesus were made overseers by the Holy Spirit (Acts 20:28) through the ministry of Paul (Acts 18-20; esp. Acts 19:6).
These men who were ordained through the Holy Spirit and Apostolic authority were also sent to carry out their ministry. As it was with Paul and Barnabas when the church "sent them off" (Acts 13:3), so those ordained by the Apostles were sent by them to execute their ministry: "Tell Archippus: 'See to it that you complete the work you have received in the Lord'" (Col. 4:17). Paul makes it clear that those whom he has ordained act on his behalf and by his authority, telling the Colossians that they had received the gospel "from Epaphras, our dear fellow servant, who is a faithful minister of Christ on our behalf" (Col. 1:7).
Overseers of the Church. These men who were ordained by the Apostles were episkopos, "overseers" of God's church. They held authority in the church to ordain, to rebuke, to govern and to discipline. This authority to "oversee" the people of God began in the Old Testament with the Levitical Priesthood. The Lord gave the following instructions regarding the authority of the priests in overseeing the nation of Israel:
You must act according to the decisions they give you at the place the Lord will choose. Be careful to do everything they direct you to do. Act according to the law they teach you and the decisions they give you. Do not turn aside from what they tell you, to the right or to the left. The man who shows contempt for the judge or for the priest who stands ministering there to the Lord your God must be put to death. You must purge the evil from Israel (Deut. 17:10-12).
This makes the authority of the priest very clear, as does the example set by the rebellion of Korah. Judgment came upon Korah when he rebelled against God's anointed and accused them of setting themselves above the Lord's assembly (Num. 16:1-35). Not only is this role of overseeing established in the Old Testament, but it is bestowed in the new. Among the gifts of the Holy Spirit is the gift of administration (1 Cor. 12:28) or leadership/governance (Rom. 12:8). Certain men, then, have been called to fulfill this function in the church "so that the body of Christ may be built up...and become mature, attaining to the whole measure of the fullness of Christ." (Eph. 4:12-13). These men have been called to a greater level of holiness, as examples to God's flock, and therefore are required to fulfill strict requirements in order to be ordained to the ministry of overseer (1 Tim. 3:2-7; Titus 1:5-11). Such a man "desires a noble task" (1 Tim. 3:1); he is appointed to manage and care for God's church (1 Tim. 3:5). The episkopos is to ordain men for the ministry (Titus 1:5), and to guard the doctrine of the faith: "stay there in Ephesus so that you may command certain men not to teach false doctrines any longer" (1 Tim. 1:3). It is a requirement of the Bishop to "hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it" (Titus 1:9), and he is to "Encourage and rebuke with all authority" (Titus 2:15). He is to carry out discipline in the church and to be the judge of the assembly; "For there are many rebellious people, mere talkers and deceivers...They must be silenced, because they are ruining whole households by teaching things they ought not to teach" (Titus 1:10-11). In this role he is to act "without partiality, and to do nothing out of favoritism" (1 Tim. 5:21), but is also to honor act wisely regarding the leadership and "not entertain an accusation against an elder unless it is brought by two or three witnesses" (1 Tim. 5:19). He is to rebuke sin publicly (1 Tim. 5:20) and he possesses the authority to excommunicate members of the church if necessary (Titus 3:10).
Further, the church is called to be obedient to those who have been appointed as episkopos over them. The believers in the New Testament church are called again and again to submit to the authority of the church leadership. The faithful are called to "Obey your leaders and submit to their authority", for "They keep watch over you as men who must give an account. Obey them so that their work will be a joy, not a burden, for that would be of no advantage to you" (Heb. 13:17). Paul calls for the church to "respect those who work hard among you, who are over you in the Lord and who admonish you. Hold them in the highest regard in love because of their work" (1 Thess. 5:12-13). Peter calls for obedience to the leadership as well, saying: "Likewise, you who are younger, be subject to the elders" (1 Peter 5:5 ESV). Unfortunately, the NIV gives the horrible translation here of "be submissive to those who are older" (1 Peter 5:5 NIV), ignoring the entire context of 1 Peter 1:5-5, in which Peter addresses the "elders" (presbyterous) as a "fellow elder" (sympresbyteros), calling for them to "be shepherds" (poimainō) of God's flock, "serving as overseers" (episkopeō). He then transitions from the presbyteros/ poimainō/ episkopeō (elders/shepherds/overseers) to the young men, who are called to submit to the "elders" (presbyteros). The ESV correctly translates this word, while the NIV unfortunately changes from the "elders" to "those who are older" without regard for the context. The point is, Peter is clearly calling for obedience to the ordained leadership of the church, not merely to those who are advanced in age. The church of Corinth was obedient to the authority of Titus: "he remembers that you were all obedient, receiving him with fear and trembling" (2 Cor. 7:15). Regarding those who have "devoted themselves to the service of the saints", Paul calls for the church to "submit to such as these and to everyone who joins in the work, and labors at it." (1 Cor. 16:15-16).
Shepherds of the Church. Jesus Christ is the Good Shepherd (John 10:14); we are his flock (Luke 12:32) and we are all under the head of the one shepherd (John 10:16; cf. John 10; Heb. 13:20; 1 Pet. 2:25; 1 Pet. 5:4; Rev. 7:17). As the Good Shepherd, Jesus has not left his flock untended, but as the Chief Shepherd (1 Pet. 5:4; literally "archipoimēn", arch-shepherd), he has appointed shepherds over his flock to serve under him and to care for the flock. He calls certain men, appointing them to "feed my sheep" (cf. John 21:15-17) and he sends them forth to shepherd the flock: "As the Father has sent me, I am sending you" (John 20:21). Again, "It was he who gave some to be...pastors" (poimēn -shepherds) (Eph. 4:11). This was a promise of the new covenant in his blood: "Then I will give you shepherds after my own heart, who will lead you with knowledge and understanding" (Jer. 3:15). As shepherds of the church, the elders and overseers received three main tasks: Protect the Flock; Serve the Flock; Set an example for the Flock. First, they are called to protect the flock. Paul makes a passionate plea for the elders in Ephesus to protect the flock: "Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood. I know that after I leave, savage wolves will come in among you and will not spare the flock" (Acts 20:28-29). The leadership of the New Testament church was charged with the responsibility of protecting the flock from destructive teaching and by directing the church back to the truth they would prove themselves to be "a good minister of Christ Jesus" (1 Tim. 4:6). Next, as shepherds of the church, the elders and overseers were called to serve the flock on behalf of Christ. Peter calls for the elders to serve in this way: "To the elders among you, I appeal as a fellow elder, a witness of Christ’s sufferings and one who also will share in the glory to be revealed: Be shepherds of God’s flock that is under your care, serving as overseers—not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; not lording it over those entrusted to you" (1 Pet. 5:1-3). They are called to serve, not to be lords; in their authority they are to be humble and willing servants who care for the flock. Paul summarizes this by saying, "we do not preach ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake" (2 Cor. 4:5). Finally, as shepherds of the church, the elders and overseers were to set an example for the flock. Peter continues his appeal to the elders by saying: "not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away." (1 Pet. 5:3-4). In Hebrews the believers are exhorted to look to the example of the elders and overseers: "Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith" (Heb. 13:7). Paul calls for Timothy to be an example to his flock: "Don’t let anyone look down on you because you are young, but set an example for the believers in speech, in life, in love, in faith and in purity" (1 Tim. 4:12). Titus is also given the same charge: "In everything set them an example by doing what is good" (Titus 2:7). We see here that Christ, the Chief Shepherd, appointed the apostles as under-shepherds, who in turn appointed shepherds to carry on the ministry; we see also that those whom the apostles appointed they charged with the care of protecting the flock of God.
Teachers of the Church. "It was he who gave some to be ...teachers" (Eph. 4:11). The elders and overseers that the apostles appointed were called to teach the faith. It was a requirement for the ministry: "He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it" (Titus 1:9); "Now the overseer must be...able to teach" (1 Tim. 3:2). This charge was given to Titus: "You must teach what is in accord with sound doctrine" (Titus 2:1). Paul also calls for Timothy to teach the faithful: "Command and teach these things" (1 Tim. 4:11). He calls preach and teach at all times, guarding the faith and instructing the faithful, proclaiming the word of God and continuing the ministry of Paul: "Until I come, devote yourself to the public reading of Scripture, to preaching and to teaching...Preach the Word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction...What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus. Guard the good deposit that was entrusted to you—guard it with the help of the Holy Spirit who lives in us" (1 Tim. 4:13; 2 Tim. 4:4; 2 Tim. 1:13-14). It was vital to Paul that the leaders that he appointed teach the faith, for the salvation of souls was dependent on it: "Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers" (1 Tim. 4:16). The overseers and elders were to turn away from false teaching: "Timothy, guard what has been entrusted to your care. Turn away from godless chatter and the opposing ideas of what is falsely called knowledge" (1 Tim. 6:20). They were called to rebuke and stand against those who taught false doctrines: "As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain men not to teach false doctrines any longer" (1 Tim. 1:3). Paul instructs Titus to rebuke those who are not in the truth as well: "This testimony is true. Therefore, rebuke them sharply, so that they will be sound in the faith...These, then, are the things you should teach. Encourage and rebuke with all authority" (Titus 1:13; Titus 2:15). These men, as ordained by the apostles, were given full authority to teach the faith; they set forth the word and rebuked false teaching.
Passing on the Faith. It is vitally important that those who were ordained by the apostles were also given the authority to ordain others after themselves, and were indeed commanded to do so. This shows that the church has an established line of authority, in which men are appointed as shepherds, so that no one may take this role upon himself (cf. Heb. 5:4). Paul and Barnabas practiced this, appointing elders for the churches (Acts 14:23). This was one of the main tasks of the ministry of Titus: "The reason I left you in Crete was that you might straighten out what was left unfinished and appoint elders in every town, as I directed you" (Titus 1:5). Titus had the authority (over all the churches on Crete) to appoint elders for the churches. Both Titus and Timothy were called to appoint elders, and they were given strict guidelines for the qualifications of the office (1 Tim. 3:2-7; Titus 1:5-11). These men were given the authority to select and ordain men from among the faithful. However, timothy was cautioned to take special care of this responsibility: "Do not be hasty in the laying on of hands" (1 Tim. 5:22). Timothy was to take great care regarding who he ordained, to be sure that these would be faithful men capable of passing on the faith. We see Paul's vision for the continuation of episcopal authority in his charge to Timothy: "And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others" (2 Tim. 2:2). Paul taught Timothy, who is called to teach others, who will in turn teach others. We already see the authoritative office of the ministry extending to the fourth generation, easily beyond the ordination of the Apostolic Fathers. The authority to ordain and appoint is vital for understanding church government and church authority, and is necessary for ensuring that men are appropriate for and validly brought into the leadership of the church.
Episcopacy, Authority, Catholicity:
The Church as Apostolic & as One
It has been clearly demonstrated that the church was not founded to be a collection of autonomous bodies, but one body of Christ. The New Testament church was not a collection of churches, but the one church of God. The ancient church was not a group of churches, but the catholic church throughout the world. Further, the church has always been Apostolic. To be both one and Apostolic requires the episcopacy. There can be no autonomy that maintains both unity and orthodoxy. Therefore, if the church is to reach the "fullness of Christ", she must be under the authority of the episcopacy.
"'I will place shepherds over them who will tend them, and they will no longer be afraid or terrified, nor will any be missing' declares the Lord." (Jeremiah 23:4).
"Almighty God,
you have entrusted to your Church
a share in the ministry of your Son our great high priest:
inspire by your Holy Spirit the hearts of many
to offer themselves for the ministry of your Church,
that strengthened by his power,
they may work for the increase of your kingdom
and set forward the eternal praise of your name;
through Jesus Christ your Son our Lord"
(Common Worship: Services and Prayers for the Church of England, copyright © The Archbishops’ Council 2000, p. 105).
Lord God, give us shepherds.
Wednesday, August 26, 2009
The Prayer Book: XI
Stages of Life: Living & Dying among the Saints
In the Pastoral Offices of the Book of Common Prayer, we learn to live this life as a Christian life. Our life is lived in the world, but it is a life set apart from the world; a life of faith and sacraments. The stages of life are celebrated within the context of the faith. We find ourselves living and dying among the saints, experiencing the stages of life in communion with the whole people of God. From the celebration of birth to the funeral at death, we find the way in which the Church, together as one people, approaches the stages of our lives in light of Christ.
First, we are led into an affirmation of the faith and full reception into the church at our Confirmation. In confirmation, we renounce evil; we confess faith in the one true God: Father Son, and Holy Spirit; we affirm our resolve to follow the apostolic teaching and live a Christ-like life.
Secondly, in the liturgy for a marriage we enter another stage of the Christian life, where we learn the mystery of the union between a husband and a wife, its significance as a reflection of Christ and His Church, and the indissoluble nature of the consecrated covenant as set forth and sealed by God.
Thirdly, the Prayer Book offers us a recognition of the stage of life in which we thank God for the blessing of new life. This calls to mind the fact that God is the Author of Life and the God of the Living, who has revealed himself as a giver of life both in birth and in baptism. This means that the life that is lived in Christ must be "pro-life"; it must honor life as a precious gift of God, and must cherish those lives with which God has entrusted us.
The fourth stage of life for which the Prayer Book provides direction is actually a continual stage throughout our lives, in which we need forgiveness and reconciliation to God. As sinners, the Prayer Book offers a liturgy for us to experience the grace of God through confession and reconciliation. Confessing our sins to God and to the priest whom God has called into his service, we receive a physical manifestation of the grace of Christ's forgiveness in a way that we cannot attain by personal and private confession. By confessing to the priest, we receive assurance from one who represents the Church, who has been invested with the authority to bind and loose (Matt. 18:18), to forgive or retain sins (John 20:23). We receive the audible assurance of the forgiveness of our sins, and the pronounced blessing and priestly affirmation of a renewed state of grace. Through the priest, we hear the words of Christ: “Your faith has saved you; go in peace” (Luke 7:50).
The Fifth stage which the Prayer Book sets apart for the Church to work among its people is the time of suffering and illness. Through this we are reminded that Christ came not only telling the Good News, but healing the sick and raising the dead; that he sent the Apostles not only to preach, but to drive out demons and heal the sick. We recognize in our time of need that we have a Lord who offers healing and peace. We are also confronted with our call as disciples to extend that healing to others through works of mercy among the sick and dying.
Finally, we learn through the Prayer Book that the Christian life remains a Christian life even in death. In the Rite of Burial, we find an affirmation of faith in the resurrection of the dead and of Christ as the Victor over death. We recall that the faithful who die, died long ago in baptism, and it was at that time that we recieved the new life in which they have now entered. We recall that our trust is in Christ, and that we belong to him, and will rise with him. So then, we do not mourn as others mourn, as those who have no hope in the resurrection (1 Thess. 4:13); rather, we know that "if we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord’s" (Romans 14:8).
All of this teaches us that the Christian life must be lived as a Sacramental life in every stage; that in every aspect of our lives, our life has been set apart as Holy, for we are the hagios of God; that in a very real way our life is a Catholic life, connected through the work of the Church to all the people of God, saints past and present. A life that is lived among the saints, that is Sacramental, Holy, and Catholic - that is a Life lived in Christ.
In the Pastoral Offices of the Book of Common Prayer, we learn to live this life as a Christian life. Our life is lived in the world, but it is a life set apart from the world; a life of faith and sacraments. The stages of life are celebrated within the context of the faith. We find ourselves living and dying among the saints, experiencing the stages of life in communion with the whole people of God. From the celebration of birth to the funeral at death, we find the way in which the Church, together as one people, approaches the stages of our lives in light of Christ.
First, we are led into an affirmation of the faith and full reception into the church at our Confirmation. In confirmation, we renounce evil; we confess faith in the one true God: Father Son, and Holy Spirit; we affirm our resolve to follow the apostolic teaching and live a Christ-like life.
Secondly, in the liturgy for a marriage we enter another stage of the Christian life, where we learn the mystery of the union between a husband and a wife, its significance as a reflection of Christ and His Church, and the indissoluble nature of the consecrated covenant as set forth and sealed by God.
Thirdly, the Prayer Book offers us a recognition of the stage of life in which we thank God for the blessing of new life. This calls to mind the fact that God is the Author of Life and the God of the Living, who has revealed himself as a giver of life both in birth and in baptism. This means that the life that is lived in Christ must be "pro-life"; it must honor life as a precious gift of God, and must cherish those lives with which God has entrusted us.
The fourth stage of life for which the Prayer Book provides direction is actually a continual stage throughout our lives, in which we need forgiveness and reconciliation to God. As sinners, the Prayer Book offers a liturgy for us to experience the grace of God through confession and reconciliation. Confessing our sins to God and to the priest whom God has called into his service, we receive a physical manifestation of the grace of Christ's forgiveness in a way that we cannot attain by personal and private confession. By confessing to the priest, we receive assurance from one who represents the Church, who has been invested with the authority to bind and loose (Matt. 18:18), to forgive or retain sins (John 20:23). We receive the audible assurance of the forgiveness of our sins, and the pronounced blessing and priestly affirmation of a renewed state of grace. Through the priest, we hear the words of Christ: “Your faith has saved you; go in peace” (Luke 7:50).
The Fifth stage which the Prayer Book sets apart for the Church to work among its people is the time of suffering and illness. Through this we are reminded that Christ came not only telling the Good News, but healing the sick and raising the dead; that he sent the Apostles not only to preach, but to drive out demons and heal the sick. We recognize in our time of need that we have a Lord who offers healing and peace. We are also confronted with our call as disciples to extend that healing to others through works of mercy among the sick and dying.
Finally, we learn through the Prayer Book that the Christian life remains a Christian life even in death. In the Rite of Burial, we find an affirmation of faith in the resurrection of the dead and of Christ as the Victor over death. We recall that the faithful who die, died long ago in baptism, and it was at that time that we recieved the new life in which they have now entered. We recall that our trust is in Christ, and that we belong to him, and will rise with him. So then, we do not mourn as others mourn, as those who have no hope in the resurrection (1 Thess. 4:13); rather, we know that "if we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord’s" (Romans 14:8).
All of this teaches us that the Christian life must be lived as a Sacramental life in every stage; that in every aspect of our lives, our life has been set apart as Holy, for we are the hagios of God; that in a very real way our life is a Catholic life, connected through the work of the Church to all the people of God, saints past and present. A life that is lived among the saints, that is Sacramental, Holy, and Catholic - that is a Life lived in Christ.
Tuesday, August 18, 2009
The Prayer Book: X
The Holy Eucharist
"Holy and gracious Father: In your infinite love you made us for yourself, and, when we had fallen into sin and become subject to evil and death, you, in your mercy, sent Jesus Christ, your only and eternal Son, to share our human nature, to live and die as one of us, to reconcile us to you, the God and Father of all...
...He stretched out his arms upon the cross, and offered himself, in obedience to your will, a perfect sacrifice for the whole world. On the night he was handed over to suffering and death, our Lord Jesus Christ took bread; and when he had given thanks to you, he broke it, and gave it to his disciples, and said, "Take, eat: This is my Body, which is given for you. Do this for the remembrance of me." After supper he took the cup of wine; and when he had given thanks, he gave it to them, and said, "Drink this, all of you: This is my Blood of the new Covenant, which is shed for you and for many for the forgiveness of sins. Whenever you drink it, do this for the remembrance of me...
...Therefore we proclaim the mystery of faith:
Christ has died.
Christ is risen.
Christ will come again...
...We celebrate the memorial of our redemption, O Father, in this sacrifice of praise and thanksgiving. Recalling his death, resurrection, and ascension, we offer you these gifts...
...Sanctify them by your Holy Spirit to be for your people the Body and Blood of your Son, the holy food and drink of new and unending life in him..." (The 1979 Book of Common Prayer; The Holy Eucharist: Rite II).
The Eucharist: Body & Blood
The Book of Common Prayer affirms the teaching of Christ, the Apostles, the Fathers and the early Reformers that the Eucharist is the true Body and Blood of Jesus Christ, in which he is truly present. This was the consistent teaching of the church throughout the world for the first 1500 years+ of the church.
The Eucharist - The Real Presence; The True Body and Blood of Jesus Christ
"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? Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf" (1 Corinthians 10:16-17).
The Lord’s Supper
The Lord’s Supper is the ongoing Sacrament that marks the life of a disciple of Jesus Christ. This is the event in which we remember the sacrifice of our Lord and seek our most intimate fellowship with him. This event is referred to as the Lord’s Supper in scripture (1 Cor. 11:20). It is also commonly called Communion, from the Greek word koinonia, which can be translated as “fellowship,” “communion,” or “sharing” (Verbrugge, V.D., 2000, p. 310-311). In the Roman Catholic and Anglican Churches it is typically called the Eucharist, which comes from the Greek eucharisteō – meaning blessing, or thanksgiving (esp. in reference to before a meal) – as in the “cup of thanksgiving” (1 Cor. 10:16) (Verbrugge, V.D., 2000, p. 220-221).
The Foreshadowing of the Lord’s Supper
There are hints to the Eucharist throughout the Old Testament, glimpses of the gift to come. We know that Melchizedek, "priest of God Most high" brought out bread and wine when he blessed Abram (Gen. 14:18-20). We know that in the Tabernacle bread that was "most holy" was to be set out before the Lord "Sabbath after Sabbath" as a "covenant", and that it belonged to the priests (Leviticus 24:5-9). Most importantly, however, is the foreshadowing of the Eucharist in the Passover event (Ex. 12). Christ is our Passover Lamb (1 Cor. 5:7), who was slain for us (Rev. 5:11-12; Isa. 53:10; Heb. 10:10; 1 Cor. 15:3) as the Passover Lamb was slain (Ex. 12:6). As the Lamb must be unblemished, so Christ was not blemished by sin (1 Pet. 1:18-19; Heb. 9:14; Rom. 5:17-19; 2 Cor. 5:21). The blood of the lamb caused God's judgment to pass over the Israelites (Ex. 12:7, 13), as the blood of Christ causes God's judgment to pass over us (Rom. 3:23-25; 1 John 1:7; Matt. 26:28). As the Passover was regularly celebrated in remembrance, so the Eucharist is celebrated in remembrance (Ex. 12:14; Luke 22:19l 1 Cor. 11:26). Finally, only the people of God are to partake of both the Passover Lamb (Ex. 12:43) and the Eucharist (1 Cor. 11:28-29). The worship of Christ in the Eucharist is the fulfillment of the worship of God by the people of Israel.
The Institution of the Lord’s Supper
The institution of the Eucharist was of supreme importance to the faith of the early church. The event of the Last Supper is recounted in all four Gospels, three of which recount the words of Christ as he declared the bread to be his body and the wine to be his blood, given for the sins of the world, and commanded that the Eucharist be celebrated in remembrance of him (Matt. 26:26-29; Mark 14:22-24; Luke 22:19-20). These words of institution are also recorded (1 Cor. 11:23-26) in one of the earliest letters of the New Testament, Saint Paul's First Letter to the Corinthians (c. A.D. 55). What Paul "had received", he passed on to the Corinthians, who celebrated the Eucharist just as he had taught them.
The Observance of the Lord’s Supper
Observed in the Early Church…
We know that the Lord's Supper was observed regularly in the early church from the time of the resurrection. On the Lord's Day, the church came together to celebrate the Eucharist and to glorify Christ. The early church expressed its worship chiefly in "the breaking of bread" (Acts 2:42; Acts 2:46; Acts 20:7; Acts 20:11; Acts 27:35).
Observed as Spiritually important…
We know that the Lord's Supper was spiritually significant in the early church and regarded as having very real implications on how one should live; Paul says: "Do I mean then that a sacrifice offered to an idol is anything, or that an idol is anything? No, but the sacrifices of pagans are offered to demons, not to God, and I do not want you to be participants with demons. You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord’s table and the table of demons. Are we trying to arouse the Lord’s jealousy? Are we stronger than he?" (1 Cor. 10:19-22). We know that to take the Eucharist unworthily can bring judgment from Christ: "Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. A man ought to examine himself before he eats of the bread and drinks of the cup" (1 Cor. 11:27-28).
The Lord’s Supper as a Holy Meal / Spiritual Food
Is Eating and Drinking a Spiritual Act?
The scriptures present eating and drinking as a spiritual act, having a great importance in the context of a covenant instituted by God. Eating certainly had huge spiritual implications when Adam and Eve ate of the tree of the knowledge of good and evil: "And the Lord God commanded the man, “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die" (Gen. 2:16-17). The offerings made by the Levitical priests and then partaken of were regarded as holy: Eat it as something most holy; every male shall eat it. You must regard it as holy" (Num. 18:10). Eating the Lord's Supper is presented as a holy act, and one which "proclaim[s] the Lord's death" and looks to his return (1 Cor. 11:26).
Supernatural Food
More than just being spiritually significant, Paul presents the Eucharist as supernatural food. "They were all baptized into Moses in the cloud and in the sea. They all ate the same spiritual food and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ" (1 Cor. 10:2-4).
Paul speaks in 1 Cor. 10:2 of the Israelites being baptized into Moses; he then, in verses 3-4, connects this with communion, saying that the Israelites ate “spiritual food” and drank “spiritual drink.” The word translated “spiritual” is pnĕumatikŏs, which can literally mean “supernatural.” After speaking of supernatural food and drink Paul says, “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?” (1 Cor. 10:16). Clearly he viewed the cup of thanksgiving, or eucharist, as supernatural.
The Lord's Supper as a Revelation of Christ
It is in the Eucharist that Christ is revealed to us fully: "...he took bread, gave thanks, broke it...their eyes were opened and they recognized him" (Luke 24:30-31). On the day of the Resurrection of Christ, it was in the breaking of bread that he revealed himself to his disciples. While their "hearts were burning within" (Luke 24:32) as he spoke the word to them, it was in the breaking of the bread that he was revealed. For "they were kept from recognizing him" (Luke 24:16), but "Jesus was recognized by them when he broke the bread" (Luke 24:35). It was when Jesus "gave thanks", from which we get the term eucharist, the Greek for thanksgiving, that he was made known to them. In the same way, our hearts burn within us when we hear the Gospel message, but it is in the eucharist that Christ is revelaed fully to us.
The Lord’s Supper as Christ’s Body and Blood
The Eucharist is spoken of clearly throughout the New Testament as being the actual Body and Blood of Jesus Christ: "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? Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf" (1 Cor. 10:16-17). Jesus presented the bread and the wine not as symbols, but declared the "my body" and "my blood" (Matt. 26:26-29; Mark 14:22-24; Luke 22:19-20; 1 Cor. 11:23-26). However, this fact stands out most strikingly and most clearly in the Bread of Life Discourse (John 6). Almost posing a direct challenge to the abilities of Jesus, the Jews say, “Our forefathers ate the manna in the desert; as it is written: ‘He gave them bread from heaven to eat’” (John 6:31). We seen above that it was for the Jews that God went so far as to “rain bread from heaven for” (Ex. 16:4), and this had ever since been a reminder of God’s work among his people: “he rained down manna for the people to eat, he gave them the grain of heaven” (Psalm 78:24). Thus, this became a direct expectation of the Messiah, who would be like Moses (IVP Dictionary of Jesus & the Gospels, p. 444). This work of sending bread from heaven was to be an indicator of the Messiah: “and it will happen at that time that the treasury of manna will come down again from on high" (2 Baruch 29:8), and was a theme cited frequently in the writings at the time of Christ: “Instead of these things you gave your people food of angels, and without their toil you supplied them from heaven with bread ready to eat, providing every pleasure and suited to every taste” (Wisdom of Solomon 16:20). Christ himself even promised this to his church: “To everyone who conquers I will give some of the hidden manna” (Rev. 2:17). Interestingly, those in ancient Israel grumbled against God even when he provided them with manna, with “supernatural food” (1 Cor. 10:1-4, 10), and the Jews likewise grumbled against Jesus, who offered to give them bread from heaven: “At this the Jews began to grumble about him because he said, “I am the bread that came down from heaven.” They said, “Is this not Jesus, the son of Joseph, whose father and mother we know? How can he now say, ‘I came down from heaven’?” (John 6:41-42).
Jesus then contrasts Himself and the bread which he offers, with the bread that was offered by Moses. He makes this point clearly when he says: “I am the bread of life. Your forefathers ate the manna in the desert, yet they died. But here is the bread that comes down from heaven, which a man may eat and not die. I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world” (John 6:48-51).
The Jews, who had shortly before praised Jesus as the awaited Prophet, now turn on him, as he equates the bread from heaven with Himself, indeed with his flesh. “Then the Jews began to argue sharply among themselves, “How can this man give us his flesh to eat?” (John 6:52). The only question that remains is: Who can accept this teaching?: "On hearing it, many of his disciples said, 'This is a hard teaching. Who can accept it?'" (John 6:60). Jesus cries out to those who would hear and believe: “Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me. This is the bread that came down from heaven. Your forefathers ate manna and died, but he who feeds on this bread will live forever” (John 6:57-59).
The Lord’s Supper as Imparting Life
As cited above, Jesus clearly presents the Eucharist as his flesh and his blood, which give us life: "But here is the bread that comes down from heaven, which a man may eat and not die. I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world" (John 6:50-51). So, in order to “live forever” we must eat “this bread”, which Christ himself calls his flesh – the very same flesh that was given “for the life of the world” on the cross. It is this “living bread” that a “man may eat and not die.” How can we disconnect this statement from Christ then taking bread and declaring, “This is my body”? The Word tells us that baptism saves us (Mark 16:16; 1 Pet. 3:21, etc.). In the same way the gospel says that those who want to live forever will feed on the bread that is the flesh of Christ: Jesus said to them, “I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is real food and my blood is real drink" (John 6:53-55). Jesus very clearly declares eating his flesh and drinking his blood as essential to eternal life. So, just as scripture speaks of baptism as essential to new life (Acts 2:38; Rom. 6:4-6; Col. 2:11-12; Titus 3:5, etc.) it also speaks here of eating Christ’s flesh and drinking His blood as essential to new life.
The Lord’s Supper as Communion into Christ
To abide in Christ, we must partake of the Eucharist: "Whoever eats my flesh and drinks my blood remains in me, and I in him. Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me." (John 6:56-57). Christ here equates eating his flesh and drinking his blood with remaining in him. So, he commands this feeding on him and says “do this in remembrance of me” (Luke 22:19). So, just as in baptism we are baptized into Christ (Rom. 6:3-4; Gal. 3:27, etc.), in the Eucharist we remain in Christ. This is not to separate faith from remaining in Christ and to diminish remaining in him to a physical act, but rather to uphold the view that remaining in him results in certain things – baptism, communion, spiritual fruit.
The Lord’s Supper as Communion into the Church
The Lord’s Supper, like baptism, has been observed since the foundation of the Church. Christ gave it, the early church celebrated it, and the Apostles instructed us on it. Therefore, it should be observed in every church that claims Christ as Lord.
The Didache (A book of instruction on the faith, A.D. 80-140): "But every Lord’s Day, gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, so that your sacrifice may be pure" (Bercot, 1998, p. 405). Taking part in the Lord’s Supper is spoken of as being identified with the Body of Christ: "Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf" (1 Cor. 10:17). Just as “we were all baptized by one Spirit into one body” (1 Cor. 12:13), we also are in Communion with one body.
Sinning Against the Body
I find it interesting that Paul would refer to taking the Lord’s Supper unworthily as actually sinning against the body and blood of the Lord if in fact the bread and wine are not actually the body and blood of the Lord. Listen closely to the words of the apostle: "Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord." (1 Corinthians 11:27).
Recognizing the Body
"For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself" (1 Corinthians 11:29). It can, and will, be argued easily enough that in this statement Paul is simply referring back to examining ones self (which surely is part of his point), but I think this issue goes deeper – to the actual recognition of the body and blood of the Lord in the Eucharist. In light of this view it is fascinating to see Ignatius of Antioch referring in A.D. 107 to those who do not take communion because they do not recognize the Eucharist to be the flesh of Jesus Christ.
The Teachers of the Church
The Fathers Speak…
Ignatius of Antioch, A.D. 107
“Be careful, therefore, to employ one eucharist, for there is one flesh of our Lord Jesus Christ and one cup for unity with his blood” (Ferguson, 1999, pg. 91)
“[The Docetists] avoid the eucharist and prayer because they do not confess the eucahrist to be the flesh of our Savior Jesus Christ” (Ferguson, 1999, pg. 103)
“breaking the one bread, which is the medicine of immortality, the antidote in order that we should not die but live forever in Jesus Christ” (Ferguson, 1999, pg. 103)
Justin Martyr, c. A.D. 160
“In the same manner as our Savior Jesus Christ was made flesh through the word of God and had flesh and blood for our salvation, even so we are taught that the food for which thanks has been given through the prayer of the word that is from him and from which our flesh and blood are nourished according to the bodily processes is the flesh and blood of that Jesus who was made flesh.” Justin Martyr (Ferguson, 1999, pg. 103-104)
Irenaeus, c. A.D. 180
“[The wine and bread] having received the Word of God, become the Eucharist, which is the body and blood of Christ” (Bercot, 1998, pg. 252)
“How can they be consistent with themselves when they say the bread for which they give thanks is the body of the Lord and the cup his blood, if they do not say he is the Son of the Creator of the world?...How can they say that the flesh that is nourished from the body of the Lord and from his flesh comes to corruption and does not partake of life? Let them either change their views or avoid offering bread and wine. But our view is in harmony with the eucharist, and the eucharist confirms our view. We offer to God his own things, proclaiming rightly the communion and unity of flesh and spirit. For as bread from the earth when it receives the invocation of God is no longer common bread but the eucharist, consisting of two things – one earthly and one heavenly – so also our bodies when they partake of the eucharist are no longer corruptible but have the hope of the resurrection to eternity.” (Ferguson, 1999, pg. 104)
“But if [the flesh] indeed does not obtain salvation, then neither did the Lord redeem us with his blood, nor is the cup of the Eucharist the communion of his blood, nor the bread which we break the communion of his body (Bercot, 1998, pg. 252)
Clement of Alexandria, c. A.D. 195
To drink the blood of Jesus is to become partaker of the Lord’s immortality (Bercot, 1998, pg. 252)
“and they who by faith partake of it are sanctified both body and soul” (Bennett, 2002, pg. 322).
Tertullian of Carthage, c. A.D. 204
“We feel pained, should any bread or wine, though our own, be cast upon the ground” – Ca. A.D. 204 (Bennett, 2002, pg. 322).
“The flesh feeds on the body and blood of Christ, that the soul likewise may fatten on its God” (Willis, 2002, p. 303)
“Jesus declared plainly enough what he meant by the bread when he called the bread his own body. He likewise, when mentioning the cup and making the new testament to be sealed ‘in his blood’, affirms the reality of his body” (Armstong & Engle, 2007, pg. 192)
Cyril of Jerusalem, c. A.D. 350
“The bread and wine of the eucharist before the holy invocation of the worshipful Trinity was simple bread and wine, but when the invocation is done, the bread becomes the body of Christ and wine the blood of Christ… For in the type of the bread is given to you the body, and in the type of the wine there is given to you the blood, in order that you may become by partaking of the body and blood of Christ the same body and blood with him. For even so we become bearers of Christ since his body and blood are distributed in our members… We beseech the loving God to send forth the Holy Spirit upon what is offered in order that he may make the bread the body of Christ and the wine the blood of Christ. For whatever the Holy Spirit touches he sanctifies and changes. (Ferguson, 1999, pg. 105)
Gregory of Nyssa, c. A.D. 381
“He disseminates himself through that flesh whose substance comes from bread and wine in everyone who believes in the economy of grace, blending Himself with the bodies of believes, as if by this union with what is immortal, a human being may too become a partaker in incorruption. He gives these things by the power of the benediction through which he transelements the natural quality of these visible things to that immortal thing (Ferguson, 1999, pg. 105).
Athanasius of Alexandria, c. 293-373
So long as the prayers of supplications and entreaties have not been made, there is only bread and wine. But after the great and wonderful prayers have been completed, then the bread is become the body, and the wine the blood, of our Lord Jesus Christ [Athanasius, Sermon to the Newly Baptized] [Shea, M.P. (1996). By What Authority?: An Evangelical Discovers Catholic Tradition. Hunington, IN: Our Sunday Visitor]
Augustine of Hippo, c. A.D. 400
“How was Christ carried in his own hands? Because when he commended his own Body and Blood, He took into his hands that which the faithful know; and in a manner carried himself, when he said, ‘This is My Body’” (Willis, 2002, p. 411).
"I promised you [new Christians], who have now been baptized, a sermon in which I would explain the sacrament of the Lord’s Table. . . . That bread which you see on the altar, having been sanctified by the word of God, is the body of Christ. That chalice, or rather, what is in that chalice, having been sanctified by the word of God, is the blood of Christ" (Sermons 227 [A.D. 411]) –obtained from www.catholic.com
The Reformers Speak…
Luther
“It is the true body and blood of our Lord Jesus Christ under the bread and wine, instituted by Christ himself for us Christians to eat and drink”… “In this sacrament Christ gives us his own true body and blood for the forgiveness of sins”… “God’s word clearly teaches that those who misuse the sacrament sin not against bread and wine but against Christ’s body and blood”…”By the power of his word, Christ gives his body and blood in, with, and under the consecrated bread and wine.” (Armstrong, 2007, pg. 162-163)
Calvin
“We confess that the Lord’s Supper, which is the second sacrament, is a witness of the union which we have with Christ, inasmuch as he not only died and rose again for us once, but also feeds and nourishes us truly with his flesh and blood, so that we may be one in him, and that our life may be in common.” The French Confession of Faith (Armstrong, 2007, pg. 166)...“Those who receive this promise by faith are actually made partakers of his flesh and blood” (Armstrong, 2007, pg. 185)
"Holy and gracious Father: In your infinite love you made us for yourself, and, when we had fallen into sin and become subject to evil and death, you, in your mercy, sent Jesus Christ, your only and eternal Son, to share our human nature, to live and die as one of us, to reconcile us to you, the God and Father of all...
...He stretched out his arms upon the cross, and offered himself, in obedience to your will, a perfect sacrifice for the whole world. On the night he was handed over to suffering and death, our Lord Jesus Christ took bread; and when he had given thanks to you, he broke it, and gave it to his disciples, and said, "Take, eat: This is my Body, which is given for you. Do this for the remembrance of me." After supper he took the cup of wine; and when he had given thanks, he gave it to them, and said, "Drink this, all of you: This is my Blood of the new Covenant, which is shed for you and for many for the forgiveness of sins. Whenever you drink it, do this for the remembrance of me...
...Therefore we proclaim the mystery of faith:
Christ has died.
Christ is risen.
Christ will come again...
...We celebrate the memorial of our redemption, O Father, in this sacrifice of praise and thanksgiving. Recalling his death, resurrection, and ascension, we offer you these gifts...
...Sanctify them by your Holy Spirit to be for your people the Body and Blood of your Son, the holy food and drink of new and unending life in him..." (The 1979 Book of Common Prayer; The Holy Eucharist: Rite II).
The Eucharist: Body & Blood
The Book of Common Prayer affirms the teaching of Christ, the Apostles, the Fathers and the early Reformers that the Eucharist is the true Body and Blood of Jesus Christ, in which he is truly present. This was the consistent teaching of the church throughout the world for the first 1500 years+ of the church.
The Eucharist - The Real Presence; The True Body and Blood of Jesus Christ
"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? Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf" (1 Corinthians 10:16-17).
The Lord’s Supper
The Lord’s Supper is the ongoing Sacrament that marks the life of a disciple of Jesus Christ. This is the event in which we remember the sacrifice of our Lord and seek our most intimate fellowship with him. This event is referred to as the Lord’s Supper in scripture (1 Cor. 11:20). It is also commonly called Communion, from the Greek word koinonia, which can be translated as “fellowship,” “communion,” or “sharing” (Verbrugge, V.D., 2000, p. 310-311). In the Roman Catholic and Anglican Churches it is typically called the Eucharist, which comes from the Greek eucharisteō – meaning blessing, or thanksgiving (esp. in reference to before a meal) – as in the “cup of thanksgiving” (1 Cor. 10:16) (Verbrugge, V.D., 2000, p. 220-221).
The Foreshadowing of the Lord’s Supper
There are hints to the Eucharist throughout the Old Testament, glimpses of the gift to come. We know that Melchizedek, "priest of God Most high" brought out bread and wine when he blessed Abram (Gen. 14:18-20). We know that in the Tabernacle bread that was "most holy" was to be set out before the Lord "Sabbath after Sabbath" as a "covenant", and that it belonged to the priests (Leviticus 24:5-9). Most importantly, however, is the foreshadowing of the Eucharist in the Passover event (Ex. 12). Christ is our Passover Lamb (1 Cor. 5:7), who was slain for us (Rev. 5:11-12; Isa. 53:10; Heb. 10:10; 1 Cor. 15:3) as the Passover Lamb was slain (Ex. 12:6). As the Lamb must be unblemished, so Christ was not blemished by sin (1 Pet. 1:18-19; Heb. 9:14; Rom. 5:17-19; 2 Cor. 5:21). The blood of the lamb caused God's judgment to pass over the Israelites (Ex. 12:7, 13), as the blood of Christ causes God's judgment to pass over us (Rom. 3:23-25; 1 John 1:7; Matt. 26:28). As the Passover was regularly celebrated in remembrance, so the Eucharist is celebrated in remembrance (Ex. 12:14; Luke 22:19l 1 Cor. 11:26). Finally, only the people of God are to partake of both the Passover Lamb (Ex. 12:43) and the Eucharist (1 Cor. 11:28-29). The worship of Christ in the Eucharist is the fulfillment of the worship of God by the people of Israel.
The Institution of the Lord’s Supper
The institution of the Eucharist was of supreme importance to the faith of the early church. The event of the Last Supper is recounted in all four Gospels, three of which recount the words of Christ as he declared the bread to be his body and the wine to be his blood, given for the sins of the world, and commanded that the Eucharist be celebrated in remembrance of him (Matt. 26:26-29; Mark 14:22-24; Luke 22:19-20). These words of institution are also recorded (1 Cor. 11:23-26) in one of the earliest letters of the New Testament, Saint Paul's First Letter to the Corinthians (c. A.D. 55). What Paul "had received", he passed on to the Corinthians, who celebrated the Eucharist just as he had taught them.
The Observance of the Lord’s Supper
Observed in the Early Church…
We know that the Lord's Supper was observed regularly in the early church from the time of the resurrection. On the Lord's Day, the church came together to celebrate the Eucharist and to glorify Christ. The early church expressed its worship chiefly in "the breaking of bread" (Acts 2:42; Acts 2:46; Acts 20:7; Acts 20:11; Acts 27:35).
Observed as Spiritually important…
We know that the Lord's Supper was spiritually significant in the early church and regarded as having very real implications on how one should live; Paul says: "Do I mean then that a sacrifice offered to an idol is anything, or that an idol is anything? No, but the sacrifices of pagans are offered to demons, not to God, and I do not want you to be participants with demons. You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord’s table and the table of demons. Are we trying to arouse the Lord’s jealousy? Are we stronger than he?" (1 Cor. 10:19-22). We know that to take the Eucharist unworthily can bring judgment from Christ: "Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. A man ought to examine himself before he eats of the bread and drinks of the cup" (1 Cor. 11:27-28).
The Lord’s Supper as a Holy Meal / Spiritual Food
Is Eating and Drinking a Spiritual Act?
The scriptures present eating and drinking as a spiritual act, having a great importance in the context of a covenant instituted by God. Eating certainly had huge spiritual implications when Adam and Eve ate of the tree of the knowledge of good and evil: "And the Lord God commanded the man, “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die" (Gen. 2:16-17). The offerings made by the Levitical priests and then partaken of were regarded as holy: Eat it as something most holy; every male shall eat it. You must regard it as holy" (Num. 18:10). Eating the Lord's Supper is presented as a holy act, and one which "proclaim[s] the Lord's death" and looks to his return (1 Cor. 11:26).
Supernatural Food
More than just being spiritually significant, Paul presents the Eucharist as supernatural food. "They were all baptized into Moses in the cloud and in the sea. They all ate the same spiritual food and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ" (1 Cor. 10:2-4).
Paul speaks in 1 Cor. 10:2 of the Israelites being baptized into Moses; he then, in verses 3-4, connects this with communion, saying that the Israelites ate “spiritual food” and drank “spiritual drink.” The word translated “spiritual” is pnĕumatikŏs, which can literally mean “supernatural.” After speaking of supernatural food and drink Paul says, “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?” (1 Cor. 10:16). Clearly he viewed the cup of thanksgiving, or eucharist, as supernatural.
The Lord's Supper as a Revelation of Christ
It is in the Eucharist that Christ is revealed to us fully: "...he took bread, gave thanks, broke it...their eyes were opened and they recognized him" (Luke 24:30-31). On the day of the Resurrection of Christ, it was in the breaking of bread that he revealed himself to his disciples. While their "hearts were burning within" (Luke 24:32) as he spoke the word to them, it was in the breaking of the bread that he was revealed. For "they were kept from recognizing him" (Luke 24:16), but "Jesus was recognized by them when he broke the bread" (Luke 24:35). It was when Jesus "gave thanks", from which we get the term eucharist, the Greek for thanksgiving, that he was made known to them. In the same way, our hearts burn within us when we hear the Gospel message, but it is in the eucharist that Christ is revelaed fully to us.
The Lord’s Supper as Christ’s Body and Blood
The Eucharist is spoken of clearly throughout the New Testament as being the actual Body and Blood of Jesus Christ: "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? Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf" (1 Cor. 10:16-17). Jesus presented the bread and the wine not as symbols, but declared the "my body" and "my blood" (Matt. 26:26-29; Mark 14:22-24; Luke 22:19-20; 1 Cor. 11:23-26). However, this fact stands out most strikingly and most clearly in the Bread of Life Discourse (John 6). Almost posing a direct challenge to the abilities of Jesus, the Jews say, “Our forefathers ate the manna in the desert; as it is written: ‘He gave them bread from heaven to eat’” (John 6:31). We seen above that it was for the Jews that God went so far as to “rain bread from heaven for” (Ex. 16:4), and this had ever since been a reminder of God’s work among his people: “he rained down manna for the people to eat, he gave them the grain of heaven” (Psalm 78:24). Thus, this became a direct expectation of the Messiah, who would be like Moses (IVP Dictionary of Jesus & the Gospels, p. 444). This work of sending bread from heaven was to be an indicator of the Messiah: “and it will happen at that time that the treasury of manna will come down again from on high" (2 Baruch 29:8), and was a theme cited frequently in the writings at the time of Christ: “Instead of these things you gave your people food of angels, and without their toil you supplied them from heaven with bread ready to eat, providing every pleasure and suited to every taste” (Wisdom of Solomon 16:20). Christ himself even promised this to his church: “To everyone who conquers I will give some of the hidden manna” (Rev. 2:17). Interestingly, those in ancient Israel grumbled against God even when he provided them with manna, with “supernatural food” (1 Cor. 10:1-4, 10), and the Jews likewise grumbled against Jesus, who offered to give them bread from heaven: “At this the Jews began to grumble about him because he said, “I am the bread that came down from heaven.” They said, “Is this not Jesus, the son of Joseph, whose father and mother we know? How can he now say, ‘I came down from heaven’?” (John 6:41-42).
Jesus then contrasts Himself and the bread which he offers, with the bread that was offered by Moses. He makes this point clearly when he says: “I am the bread of life. Your forefathers ate the manna in the desert, yet they died. But here is the bread that comes down from heaven, which a man may eat and not die. I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world” (John 6:48-51).
The Jews, who had shortly before praised Jesus as the awaited Prophet, now turn on him, as he equates the bread from heaven with Himself, indeed with his flesh. “Then the Jews began to argue sharply among themselves, “How can this man give us his flesh to eat?” (John 6:52). The only question that remains is: Who can accept this teaching?: "On hearing it, many of his disciples said, 'This is a hard teaching. Who can accept it?'" (John 6:60). Jesus cries out to those who would hear and believe: “Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me. This is the bread that came down from heaven. Your forefathers ate manna and died, but he who feeds on this bread will live forever” (John 6:57-59).
The Lord’s Supper as Imparting Life
As cited above, Jesus clearly presents the Eucharist as his flesh and his blood, which give us life: "But here is the bread that comes down from heaven, which a man may eat and not die. I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world" (John 6:50-51). So, in order to “live forever” we must eat “this bread”, which Christ himself calls his flesh – the very same flesh that was given “for the life of the world” on the cross. It is this “living bread” that a “man may eat and not die.” How can we disconnect this statement from Christ then taking bread and declaring, “This is my body”? The Word tells us that baptism saves us (Mark 16:16; 1 Pet. 3:21, etc.). In the same way the gospel says that those who want to live forever will feed on the bread that is the flesh of Christ: Jesus said to them, “I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is real food and my blood is real drink" (John 6:53-55). Jesus very clearly declares eating his flesh and drinking his blood as essential to eternal life. So, just as scripture speaks of baptism as essential to new life (Acts 2:38; Rom. 6:4-6; Col. 2:11-12; Titus 3:5, etc.) it also speaks here of eating Christ’s flesh and drinking His blood as essential to new life.
The Lord’s Supper as Communion into Christ
To abide in Christ, we must partake of the Eucharist: "Whoever eats my flesh and drinks my blood remains in me, and I in him. Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me." (John 6:56-57). Christ here equates eating his flesh and drinking his blood with remaining in him. So, he commands this feeding on him and says “do this in remembrance of me” (Luke 22:19). So, just as in baptism we are baptized into Christ (Rom. 6:3-4; Gal. 3:27, etc.), in the Eucharist we remain in Christ. This is not to separate faith from remaining in Christ and to diminish remaining in him to a physical act, but rather to uphold the view that remaining in him results in certain things – baptism, communion, spiritual fruit.
The Lord’s Supper as Communion into the Church
The Lord’s Supper, like baptism, has been observed since the foundation of the Church. Christ gave it, the early church celebrated it, and the Apostles instructed us on it. Therefore, it should be observed in every church that claims Christ as Lord.
The Didache (A book of instruction on the faith, A.D. 80-140): "But every Lord’s Day, gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, so that your sacrifice may be pure" (Bercot, 1998, p. 405). Taking part in the Lord’s Supper is spoken of as being identified with the Body of Christ: "Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf" (1 Cor. 10:17). Just as “we were all baptized by one Spirit into one body” (1 Cor. 12:13), we also are in Communion with one body.
Sinning Against the Body
I find it interesting that Paul would refer to taking the Lord’s Supper unworthily as actually sinning against the body and blood of the Lord if in fact the bread and wine are not actually the body and blood of the Lord. Listen closely to the words of the apostle: "Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord." (1 Corinthians 11:27).
Recognizing the Body
"For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself" (1 Corinthians 11:29). It can, and will, be argued easily enough that in this statement Paul is simply referring back to examining ones self (which surely is part of his point), but I think this issue goes deeper – to the actual recognition of the body and blood of the Lord in the Eucharist. In light of this view it is fascinating to see Ignatius of Antioch referring in A.D. 107 to those who do not take communion because they do not recognize the Eucharist to be the flesh of Jesus Christ.
The Teachers of the Church
The Fathers Speak…
Ignatius of Antioch, A.D. 107
“Be careful, therefore, to employ one eucharist, for there is one flesh of our Lord Jesus Christ and one cup for unity with his blood” (Ferguson, 1999, pg. 91)
“[The Docetists] avoid the eucharist and prayer because they do not confess the eucahrist to be the flesh of our Savior Jesus Christ” (Ferguson, 1999, pg. 103)
“breaking the one bread, which is the medicine of immortality, the antidote in order that we should not die but live forever in Jesus Christ” (Ferguson, 1999, pg. 103)
Justin Martyr, c. A.D. 160
“In the same manner as our Savior Jesus Christ was made flesh through the word of God and had flesh and blood for our salvation, even so we are taught that the food for which thanks has been given through the prayer of the word that is from him and from which our flesh and blood are nourished according to the bodily processes is the flesh and blood of that Jesus who was made flesh.” Justin Martyr (Ferguson, 1999, pg. 103-104)
Irenaeus, c. A.D. 180
“[The wine and bread] having received the Word of God, become the Eucharist, which is the body and blood of Christ” (Bercot, 1998, pg. 252)
“How can they be consistent with themselves when they say the bread for which they give thanks is the body of the Lord and the cup his blood, if they do not say he is the Son of the Creator of the world?...How can they say that the flesh that is nourished from the body of the Lord and from his flesh comes to corruption and does not partake of life? Let them either change their views or avoid offering bread and wine. But our view is in harmony with the eucharist, and the eucharist confirms our view. We offer to God his own things, proclaiming rightly the communion and unity of flesh and spirit. For as bread from the earth when it receives the invocation of God is no longer common bread but the eucharist, consisting of two things – one earthly and one heavenly – so also our bodies when they partake of the eucharist are no longer corruptible but have the hope of the resurrection to eternity.” (Ferguson, 1999, pg. 104)
“But if [the flesh] indeed does not obtain salvation, then neither did the Lord redeem us with his blood, nor is the cup of the Eucharist the communion of his blood, nor the bread which we break the communion of his body (Bercot, 1998, pg. 252)
Clement of Alexandria, c. A.D. 195
To drink the blood of Jesus is to become partaker of the Lord’s immortality (Bercot, 1998, pg. 252)
“and they who by faith partake of it are sanctified both body and soul” (Bennett, 2002, pg. 322).
Tertullian of Carthage, c. A.D. 204
“We feel pained, should any bread or wine, though our own, be cast upon the ground” – Ca. A.D. 204 (Bennett, 2002, pg. 322).
“The flesh feeds on the body and blood of Christ, that the soul likewise may fatten on its God” (Willis, 2002, p. 303)
“Jesus declared plainly enough what he meant by the bread when he called the bread his own body. He likewise, when mentioning the cup and making the new testament to be sealed ‘in his blood’, affirms the reality of his body” (Armstong & Engle, 2007, pg. 192)
Cyril of Jerusalem, c. A.D. 350
“The bread and wine of the eucharist before the holy invocation of the worshipful Trinity was simple bread and wine, but when the invocation is done, the bread becomes the body of Christ and wine the blood of Christ… For in the type of the bread is given to you the body, and in the type of the wine there is given to you the blood, in order that you may become by partaking of the body and blood of Christ the same body and blood with him. For even so we become bearers of Christ since his body and blood are distributed in our members… We beseech the loving God to send forth the Holy Spirit upon what is offered in order that he may make the bread the body of Christ and the wine the blood of Christ. For whatever the Holy Spirit touches he sanctifies and changes. (Ferguson, 1999, pg. 105)
Gregory of Nyssa, c. A.D. 381
“He disseminates himself through that flesh whose substance comes from bread and wine in everyone who believes in the economy of grace, blending Himself with the bodies of believes, as if by this union with what is immortal, a human being may too become a partaker in incorruption. He gives these things by the power of the benediction through which he transelements the natural quality of these visible things to that immortal thing (Ferguson, 1999, pg. 105).
Athanasius of Alexandria, c. 293-373
So long as the prayers of supplications and entreaties have not been made, there is only bread and wine. But after the great and wonderful prayers have been completed, then the bread is become the body, and the wine the blood, of our Lord Jesus Christ [Athanasius, Sermon to the Newly Baptized] [Shea, M.P. (1996). By What Authority?: An Evangelical Discovers Catholic Tradition. Hunington, IN: Our Sunday Visitor]
Augustine of Hippo, c. A.D. 400
“How was Christ carried in his own hands? Because when he commended his own Body and Blood, He took into his hands that which the faithful know; and in a manner carried himself, when he said, ‘This is My Body’” (Willis, 2002, p. 411).
"I promised you [new Christians], who have now been baptized, a sermon in which I would explain the sacrament of the Lord’s Table. . . . That bread which you see on the altar, having been sanctified by the word of God, is the body of Christ. That chalice, or rather, what is in that chalice, having been sanctified by the word of God, is the blood of Christ" (Sermons 227 [A.D. 411]) –obtained from www.catholic.com
The Reformers Speak…
Luther
“It is the true body and blood of our Lord Jesus Christ under the bread and wine, instituted by Christ himself for us Christians to eat and drink”… “In this sacrament Christ gives us his own true body and blood for the forgiveness of sins”… “God’s word clearly teaches that those who misuse the sacrament sin not against bread and wine but against Christ’s body and blood”…”By the power of his word, Christ gives his body and blood in, with, and under the consecrated bread and wine.” (Armstrong, 2007, pg. 162-163)
Calvin
“We confess that the Lord’s Supper, which is the second sacrament, is a witness of the union which we have with Christ, inasmuch as he not only died and rose again for us once, but also feeds and nourishes us truly with his flesh and blood, so that we may be one in him, and that our life may be in common.” The French Confession of Faith (Armstrong, 2007, pg. 166)...“Those who receive this promise by faith are actually made partakers of his flesh and blood” (Armstrong, 2007, pg. 185)
Monday, August 3, 2009
The Prayer Book: IX
Baptism: Water & Spirit
"...We thank you, Almighty God, for the gift of water. Over it the Holy Spirit moved in the beginning of creation. Through it you led the children of Israel out of their bondage in Egypt into the land of promise. In it your Son Jesus received the baptism of John and was anointed by the Holy Spirit as the Messiah, the Christ, to lead us, through his death and resurrection, from the bondage of sin into everlasting life...We thank you, Father, for the water of Baptism. In it we areburied with Christ in his death. By it we share in his resurrection. Through it we are reborn by the Holy Spirit. Therefore in joyful obedience to your Son, we bring into his fellowship those who come to him in faith, baptizing them in the Name of the Father, and of the Son, and of the Holy Spirit (The 1979 Book of Common Prayer; Rite of Holy Baptism)."
Baptism & Salvation History
In the above prayer, taken from the liturgical rite for Holy Baptism in the 1979 Book of Common Prayer, we see the connection of baptism to the great saving acts of God throughout the history of his people. We see the recognition of the life-giving action of the Holy Spirit upon the waters from the very beginning of creation (Gen. 1:2); we see the people of Israel saved by passing through the waters of the Red Sea (Ex. 14); we see Christ submitting to baptism, both as our example in all things (Heb. 2:17-18) and as the revelation of his anointing by the Spirit (Matt. 3:16-17). This connection of Baptism to the events of Salvation History (heilsgeschichte) is common in the New Testament. Paul sees baptism in the circumcision of the Israelites, as marking the people of God; and, just as circumcision removes flesh, baptism removes the sinful nature that Paul commonly refers to as the "flesh" [Greek "sarx"] (cf. Col. 2:11-12). He also connects baptism to the exodus: "For I want you to know, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea" (1 Cor. 10:1-2). Peter connects baptism to the Ark of Noah, "in which a few, that is, eight persons, were brought safely through water. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ" (1 Peter 3:20-21). So, we see both Peter and Paul connecting the saving acts of God throughout history with Baptism. The Lord commanded that his disciples "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matt. 28:19); as a result, baptism has thus continued top be a central act in Salvation History, as God continues to save those who are baptized - baptized into new life, into Christ, and into the Church. For the entirety of Church history, there has been no other way in which one was placed into Christ or his Church. Thus, baptism is central, indeed necessary, to the salvation of God's people.
Baptism into New Life
First of all, baptism is a baptism into new life; it is in baptism that one receives salvation/regeneration. “In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead” (Col. 2:11-12). This circumcision done by Christ is the circumcision of the heart - the Old Testament tells of God’s plan to send his Spirit to his people, and of their need to receive a new heart, a circumcision of the heart rather than of the flesh (Deut. 10:16, Deut. 30:6, Is. 32:14-15, Is. 44:3, Jeremiah 4:4, Ezekiel 11:19-20, Ezekiel 18:31, Ezekiel 36:26-27, Joel 2:28-29, Zech. 12:10), this is the circumcision of new birth by the Spirit (Rom. 2:29), of which Paul says is “the circumcision done by Christ, having been buried with him in baptism” – it doesn’t get much more clear than that. Paul says of the love of Christ that “he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit” (Titus 3:5). The very words of Christ reveal this truth: Jesus answered, “I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit” (John 3:5). No one will see Christ without being born of water (baptism) and the Spirit (indwelling). Jesus said that “Whoever believes and is baptized will be saved, but whoever does not believe will be condemned” (Mark 16:16). Many argue here that it is only unbelief that condemns – very true, but they ignore that belief and baptism is said to save; for true belief will bring about baptism. From the very beginning the saving response to the gospel for those who believed the message has been to “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit” (Acts 2:38). In the same way, Ananias told Saul “And now what are you waiting for? Get up, be baptized and wash your sins away, calling on his name” (Acts 22:16). Peter tells us that baptism saves, showing us that the righteous of the earth were, and still are, preserved through water by the work of God (1 Peter 3:20-21, see above).
This teaching of scripture, that baptism brings forgiveness of sin and new life, was maintained by the Early Church Fathers. Irenaeus reminds us that, “the baptism instituted by the visible Jesus was for the remission of sins” (Bercot, 1998, p. 51). The same truth was taught by the early theologian Tertullian: “'Unless a man has been born again of water and spirit he will not enter into the kingdom of Heaven.' These words have tied faith to the necessity of baptism. Accordingly, all thereafter who became believers were baptized” (Bercot, 1998, p. 53). Cyril of Jerusalem compares baptisms purification of the flesh to the Spirit’s purification of the soul, saying, “Since man is of twofold nature, composed of body and soul, the purification also is twofold…the water cleanses the body, and the Spirit seals the soul” (Armstrong, 2007, p.196). Consistent teaching on the subject follows with St. Augustine: “This is the meaning of the great sacrament of Baptism, which is celebrated among us. All who attain to this grace die thereby to sin-as he himself is said to have died to sin because he died in the flesh, that is, ‘in the likeness of sin’: and they are thereby alive by being reborn in the baptismal font, just as he rose again from the sepulcher” (Augustine, 2006, p. 58). Martin Luther taught, in his Small Catechism, that baptism was made effectual by the promise of God: “Baptism is not simply plain water. Instead it is water enclosed in God’s command and connected with God’s Word…it brings about forgiveness of sins, redeems from death and the devil, and gives eternal salvation to all who believe it, as the words and promise of God declare” (Lull, 2005, p. 325). The clear teaching of the scriptures and the church regarding baptism is, and has always been, that baptism saves.
Baptism into Christ
When we are baptized, we are baptized into much more than water – we are baptized into the Lord Jesus Christ. We were dead in our sin (Rom. 6:23), but were made alive in Christ and placed into the life of Christ (Gal. 2:20), so that we should now live for him just as he died for us (2 Cor. 5:15). “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” (Rom. 6:3-4). See, through our death in baptism we die to our old self- that person is left behind, and we are raised up to live a new life in Christ, because he was raised to new life for our sake (Rom. 4:25). This is a mystery, but the baptized die to themselves, and the life they live is the life of the risen Christ. Simultaneously, we are an expression of his death and his new life: "We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body" (2 Cor. 4:10). So we, the baptized, are mystically "in" Christ in a way that we cannot fully understand but in a way that calls us to live out our lives as an expression of Jesus in the world: Christianus alter Christus ("the Christian is another Christ").
Baptism into the Body
When we are baptized we are baptized into Christ, and we are also baptized into his Body, the Church. “For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink” (1 Cor. 12:13), and we, as a Body, must hold firmly to “one Lord, one faith, one baptism” (Eph. 4:5). For those of us who have been “baptized into Christ have clothed [ourselves] with Christ” (Galatians 3:27), and we are now “all one in Christ Jesus” (Galatians 3:28). Therefore, baptism calls the church to unity, and the baptized, who all share in the same Spirit, hope in the same Lord, and call upon the same Father, should never be comfortable with division among them. Baptism, then, is central to achieving unity in the church.
Baptism as Sacrament
To correctly understand Baptism, one must recognize baptism as a sacrament of God; basically, one must acknowledge that baptism into Christ is an event through which God acts, and that baptism is never solely an action of man but is always an action of God. Many wrongly assume that baptism occurs after regeneration/salvation. Baptism, however, is always connected in the scriptures with regeneration/salvation. The scripture does not teach regeneration/salvation apart from baptism, nor does it affirm that baptism is a result of regeneration/salvation. Rather, through baptism, God accomplishes regeneration/salvation. Therefore, by attributing baptism as an act of man (a "work"), many deny that it is in fact an act of God (a sacrament) and not an act of man at all. They have rationalized what God's Word calls a mystery and, therefore, they cannot understand it in the way that it is presented in scripture. You must acknowledge baptism as a sacramental act, in which God works - if you deny this, you can not accept baptism as effectual for either the infant or the adult, and therefore, it is irrelevant as to when it is accomplished - baptism must be more than obedience to be relevant. Baptism is not spoken of as "obedience", but it is clearly spoken of as "new life". Jesus answered, “I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit” (John 3:5). No one will see Christ without being born of water (baptism) and the Spirit (indwelling). Paul clearly connects baptism with being born again when he says “In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead” (Col. 2:11-12). Notice that we are not cleansed from our sinful acts, but from our sinful nature. We are born corrupt through the sin of Adam, and therefore must receive cleansing of our very nature through the promise of the Word of God given and accomplished in baptism. Baptism must be understood as an act of God that brings forgiveness of sins, not as an act of man that affirms that sins have been forgiven. Baptism must also be understood as the entrance into Christ - we must not only believe that Christ is the Son of God (demons believe that), we must be united with him in baptism. An infant, therefore, who is baptized, is united to Christ and receives the gift of the Holy Spirit and the purification of the sinful nature apart from a mere intellectual acknowledgment of Christ. When we are baptized, we are baptized into much more than water – again, we are baptized into the Lord Jesus Christ. We were dead in our sin (Rom. 6:23), but were made alive in Christ (John 11:25-26), therefore our life was removed from ourselves (Matt. 10:39) and placed into the life of Christ (Gal. 2:20), so that we should now live for him just as he died for us (2 Cor. 5:15). A word must be said here regarding the rejection of baptism as a sacrament, specifically the rejection of paedo (infant) baptism based on the appeal to "sola scriptura." Sola scriptura cannot be used to deny infant baptism for several reasons. First of all, infant baptism was being practiced in the church before the New Testament scriptures were completed. Secondly, infant baptism was a universal practice of the church before the circulation of the gospels or the Pauline epistles was universally practiced; therefore, the early church affirmed infant baptism before it affirmed the earliest versions of the developing canon. Third, infant baptism was solidified as apostolic tradition and practice centuries before the New Testament canon was solidified as the authoritative apostolic canon. Finally, Luther himself, the proponent of sola scriptura, continued infant baptism, affirmed its practice, and taught it in his churches and catechisms; he did not use sola scriptura in the way commonly used today - he intended it to mean that scripture contained all that is needed for salvation, not to disregard all that is not clearly commanded by scripture. The version of sola scriptura commonly appealed to in this regard is a perverted one - and based on this version of sola scriptura you cannot practice anything in the church - no guitars, no stained glass, no pews, etc. - only what is explicitly commanded - which by the way, adult baptism is never explicitly commanded as the only valid practice of baptism! Further, in the New Testament we do not see second generation Christians being born into the church, we only see adult baptism because we only see adult converts to the faith; there are not yet any children born into Christian families in the recorded conversions in Acts. There is never any prohibition on infant baptism in the New Testament, and we do see the baptism of entire families (Acts 16:15; Acts 16:33; 1 Cor. 1:16). So, in light of the lack of prohibition of infant baptism in the scriptures, the baptism of entire families, and the universal practice of the church from apostolic times, infant baptism must be accepted as a valid expression of this sacrament through which the action is accomplished by God and not by the minister or the baptismal candidate.
Baptism as a sacrament of God is clearly taught by the Anglican Church, as seen in article XVII of the Articles of Religion:
"Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or New-Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God...The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ."
"...We thank you, Almighty God, for the gift of water. Over it the Holy Spirit moved in the beginning of creation. Through it you led the children of Israel out of their bondage in Egypt into the land of promise. In it your Son Jesus received the baptism of John and was anointed by the Holy Spirit as the Messiah, the Christ, to lead us, through his death and resurrection, from the bondage of sin into everlasting life...We thank you, Father, for the water of Baptism. In it we areburied with Christ in his death. By it we share in his resurrection. Through it we are reborn by the Holy Spirit. Therefore in joyful obedience to your Son, we bring into his fellowship those who come to him in faith, baptizing them in the Name of the Father, and of the Son, and of the Holy Spirit (The 1979 Book of Common Prayer; Rite of Holy Baptism)."
Baptism & Salvation History
In the above prayer, taken from the liturgical rite for Holy Baptism in the 1979 Book of Common Prayer, we see the connection of baptism to the great saving acts of God throughout the history of his people. We see the recognition of the life-giving action of the Holy Spirit upon the waters from the very beginning of creation (Gen. 1:2); we see the people of Israel saved by passing through the waters of the Red Sea (Ex. 14); we see Christ submitting to baptism, both as our example in all things (Heb. 2:17-18) and as the revelation of his anointing by the Spirit (Matt. 3:16-17). This connection of Baptism to the events of Salvation History (heilsgeschichte) is common in the New Testament. Paul sees baptism in the circumcision of the Israelites, as marking the people of God; and, just as circumcision removes flesh, baptism removes the sinful nature that Paul commonly refers to as the "flesh" [Greek "sarx"] (cf. Col. 2:11-12). He also connects baptism to the exodus: "For I want you to know, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea" (1 Cor. 10:1-2). Peter connects baptism to the Ark of Noah, "in which a few, that is, eight persons, were brought safely through water. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ" (1 Peter 3:20-21). So, we see both Peter and Paul connecting the saving acts of God throughout history with Baptism. The Lord commanded that his disciples "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matt. 28:19); as a result, baptism has thus continued top be a central act in Salvation History, as God continues to save those who are baptized - baptized into new life, into Christ, and into the Church. For the entirety of Church history, there has been no other way in which one was placed into Christ or his Church. Thus, baptism is central, indeed necessary, to the salvation of God's people.
Baptism into New Life
First of all, baptism is a baptism into new life; it is in baptism that one receives salvation/regeneration. “In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead” (Col. 2:11-12). This circumcision done by Christ is the circumcision of the heart - the Old Testament tells of God’s plan to send his Spirit to his people, and of their need to receive a new heart, a circumcision of the heart rather than of the flesh (Deut. 10:16, Deut. 30:6, Is. 32:14-15, Is. 44:3, Jeremiah 4:4, Ezekiel 11:19-20, Ezekiel 18:31, Ezekiel 36:26-27, Joel 2:28-29, Zech. 12:10), this is the circumcision of new birth by the Spirit (Rom. 2:29), of which Paul says is “the circumcision done by Christ, having been buried with him in baptism” – it doesn’t get much more clear than that. Paul says of the love of Christ that “he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit” (Titus 3:5). The very words of Christ reveal this truth: Jesus answered, “I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit” (John 3:5). No one will see Christ without being born of water (baptism) and the Spirit (indwelling). Jesus said that “Whoever believes and is baptized will be saved, but whoever does not believe will be condemned” (Mark 16:16). Many argue here that it is only unbelief that condemns – very true, but they ignore that belief and baptism is said to save; for true belief will bring about baptism. From the very beginning the saving response to the gospel for those who believed the message has been to “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit” (Acts 2:38). In the same way, Ananias told Saul “And now what are you waiting for? Get up, be baptized and wash your sins away, calling on his name” (Acts 22:16). Peter tells us that baptism saves, showing us that the righteous of the earth were, and still are, preserved through water by the work of God (1 Peter 3:20-21, see above).
This teaching of scripture, that baptism brings forgiveness of sin and new life, was maintained by the Early Church Fathers. Irenaeus reminds us that, “the baptism instituted by the visible Jesus was for the remission of sins” (Bercot, 1998, p. 51). The same truth was taught by the early theologian Tertullian: “'Unless a man has been born again of water and spirit he will not enter into the kingdom of Heaven.' These words have tied faith to the necessity of baptism. Accordingly, all thereafter who became believers were baptized” (Bercot, 1998, p. 53). Cyril of Jerusalem compares baptisms purification of the flesh to the Spirit’s purification of the soul, saying, “Since man is of twofold nature, composed of body and soul, the purification also is twofold…the water cleanses the body, and the Spirit seals the soul” (Armstrong, 2007, p.196). Consistent teaching on the subject follows with St. Augustine: “This is the meaning of the great sacrament of Baptism, which is celebrated among us. All who attain to this grace die thereby to sin-as he himself is said to have died to sin because he died in the flesh, that is, ‘in the likeness of sin’: and they are thereby alive by being reborn in the baptismal font, just as he rose again from the sepulcher” (Augustine, 2006, p. 58). Martin Luther taught, in his Small Catechism, that baptism was made effectual by the promise of God: “Baptism is not simply plain water. Instead it is water enclosed in God’s command and connected with God’s Word…it brings about forgiveness of sins, redeems from death and the devil, and gives eternal salvation to all who believe it, as the words and promise of God declare” (Lull, 2005, p. 325). The clear teaching of the scriptures and the church regarding baptism is, and has always been, that baptism saves.
Baptism into Christ
When we are baptized, we are baptized into much more than water – we are baptized into the Lord Jesus Christ. We were dead in our sin (Rom. 6:23), but were made alive in Christ and placed into the life of Christ (Gal. 2:20), so that we should now live for him just as he died for us (2 Cor. 5:15). “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” (Rom. 6:3-4). See, through our death in baptism we die to our old self- that person is left behind, and we are raised up to live a new life in Christ, because he was raised to new life for our sake (Rom. 4:25). This is a mystery, but the baptized die to themselves, and the life they live is the life of the risen Christ. Simultaneously, we are an expression of his death and his new life: "We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body" (2 Cor. 4:10). So we, the baptized, are mystically "in" Christ in a way that we cannot fully understand but in a way that calls us to live out our lives as an expression of Jesus in the world: Christianus alter Christus ("the Christian is another Christ").
Baptism into the Body
When we are baptized we are baptized into Christ, and we are also baptized into his Body, the Church. “For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink” (1 Cor. 12:13), and we, as a Body, must hold firmly to “one Lord, one faith, one baptism” (Eph. 4:5). For those of us who have been “baptized into Christ have clothed [ourselves] with Christ” (Galatians 3:27), and we are now “all one in Christ Jesus” (Galatians 3:28). Therefore, baptism calls the church to unity, and the baptized, who all share in the same Spirit, hope in the same Lord, and call upon the same Father, should never be comfortable with division among them. Baptism, then, is central to achieving unity in the church.
Baptism as Sacrament
To correctly understand Baptism, one must recognize baptism as a sacrament of God; basically, one must acknowledge that baptism into Christ is an event through which God acts, and that baptism is never solely an action of man but is always an action of God. Many wrongly assume that baptism occurs after regeneration/salvation. Baptism, however, is always connected in the scriptures with regeneration/salvation. The scripture does not teach regeneration/salvation apart from baptism, nor does it affirm that baptism is a result of regeneration/salvation. Rather, through baptism, God accomplishes regeneration/salvation. Therefore, by attributing baptism as an act of man (a "work"), many deny that it is in fact an act of God (a sacrament) and not an act of man at all. They have rationalized what God's Word calls a mystery and, therefore, they cannot understand it in the way that it is presented in scripture. You must acknowledge baptism as a sacramental act, in which God works - if you deny this, you can not accept baptism as effectual for either the infant or the adult, and therefore, it is irrelevant as to when it is accomplished - baptism must be more than obedience to be relevant. Baptism is not spoken of as "obedience", but it is clearly spoken of as "new life". Jesus answered, “I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit” (John 3:5). No one will see Christ without being born of water (baptism) and the Spirit (indwelling). Paul clearly connects baptism with being born again when he says “In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead” (Col. 2:11-12). Notice that we are not cleansed from our sinful acts, but from our sinful nature. We are born corrupt through the sin of Adam, and therefore must receive cleansing of our very nature through the promise of the Word of God given and accomplished in baptism. Baptism must be understood as an act of God that brings forgiveness of sins, not as an act of man that affirms that sins have been forgiven. Baptism must also be understood as the entrance into Christ - we must not only believe that Christ is the Son of God (demons believe that), we must be united with him in baptism. An infant, therefore, who is baptized, is united to Christ and receives the gift of the Holy Spirit and the purification of the sinful nature apart from a mere intellectual acknowledgment of Christ. When we are baptized, we are baptized into much more than water – again, we are baptized into the Lord Jesus Christ. We were dead in our sin (Rom. 6:23), but were made alive in Christ (John 11:25-26), therefore our life was removed from ourselves (Matt. 10:39) and placed into the life of Christ (Gal. 2:20), so that we should now live for him just as he died for us (2 Cor. 5:15). A word must be said here regarding the rejection of baptism as a sacrament, specifically the rejection of paedo (infant) baptism based on the appeal to "sola scriptura." Sola scriptura cannot be used to deny infant baptism for several reasons. First of all, infant baptism was being practiced in the church before the New Testament scriptures were completed. Secondly, infant baptism was a universal practice of the church before the circulation of the gospels or the Pauline epistles was universally practiced; therefore, the early church affirmed infant baptism before it affirmed the earliest versions of the developing canon. Third, infant baptism was solidified as apostolic tradition and practice centuries before the New Testament canon was solidified as the authoritative apostolic canon. Finally, Luther himself, the proponent of sola scriptura, continued infant baptism, affirmed its practice, and taught it in his churches and catechisms; he did not use sola scriptura in the way commonly used today - he intended it to mean that scripture contained all that is needed for salvation, not to disregard all that is not clearly commanded by scripture. The version of sola scriptura commonly appealed to in this regard is a perverted one - and based on this version of sola scriptura you cannot practice anything in the church - no guitars, no stained glass, no pews, etc. - only what is explicitly commanded - which by the way, adult baptism is never explicitly commanded as the only valid practice of baptism! Further, in the New Testament we do not see second generation Christians being born into the church, we only see adult baptism because we only see adult converts to the faith; there are not yet any children born into Christian families in the recorded conversions in Acts. There is never any prohibition on infant baptism in the New Testament, and we do see the baptism of entire families (Acts 16:15; Acts 16:33; 1 Cor. 1:16). So, in light of the lack of prohibition of infant baptism in the scriptures, the baptism of entire families, and the universal practice of the church from apostolic times, infant baptism must be accepted as a valid expression of this sacrament through which the action is accomplished by God and not by the minister or the baptismal candidate.
Baptism as a sacrament of God is clearly taught by the Anglican Church, as seen in article XVII of the Articles of Religion:
"Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or New-Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God...The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ."
Saturday, July 11, 2009
The Prayer Book: Part VIII
Sacraments: The Incarnation of Grace
The Book of Common Prayer gives the order for celebrating the sacraments of God. The sacraments are an visible outward sign of an invisible inward grace. The sacraments are the physical manifestation of spiritual realities and the physical enactment of spiritual actions; they are the incarnation of grace.
The sacraments, given to us directly by Christ, allow us to visibly take part in and experience the promises of God. The word “Sacrament” comes from the Latin sacramentum, and was used to refer to a pledge; God has made a pledge concerning these rites of the Christian faith, that he will act in them and through them, according to his word. While the Western church has referred to these rites as Sacraments, the Eastern church has referred to them as the Greek Mystērìon, or, as mysteries; for it is a mystery as to how God accomplishes such spiritual things through these physical events. St. Augustine spoke of the Sacraments as “the visible word”, and the reformers spoke of the sacraments as “signs” of the work of God in the life of a believer. St. Thomas Aquinas, in his Summa Theologiæ, speaks of the sacraments as a mark, an imprint, a character of the life of a disciple:
“God himself has anointed us and set his mark on us. The sacraments of the New Law have two functions: remedying sin and disposing and strengthening our soul to worship God according to the rite of a Christian life. When someone is deputed to a particular task we often give him some special badge or token: In ancient times enlisted soldiers were tattooed on their bodies-their task being a bodily one-and the tattoo was called a character. In the same way the sacraments, which depute men to spiritual functions in the worship of God, imprint on them a spiritual tattoo or character. The seal of divine predestination deputes believers to the reward of future glory, the spiritual seal we call character deputes them for certain acts appropriate to the church in the present life. The character, though invisibly imprinted on the soul, is a sign inasmuch as it is imprinted by a sacrament we can perceive; we know a person is marked with the baptismal character because we have seen him washed with water. In any case, anything that marks out and identifies somebody can be said to imprint him with a character, even if it is not apparent to the census. Christ, for example is said to be the imprint or character of the Father’s own being. The sacraments of the New Law imprint a character because they depute men to worship God according to the rite of the Christian religion” (McDermott, 1989, p.555).
The Book of Common Prayer calls us to recognize the centrality of the sacraments to our life and faith. May we always understand that in these gifts we taste, touch, and feel God's promises, his sacramentum, coming to fruition both physically and spiritually in our life, and that through these acts we are drawn up into the mystērìon of Christ, that we may bear the imprint, or character, of Christ.
Let us pray with St. Basil the Great:
Therefore, O Lord...do unto me according thy great mercy, and grant that these Holy Gifts may be for me unto the healing, purification, enlightenment, protection, salvation and sanctification of my soul and body, and to the expulsion of every evil imagination, sinful deed or work of the Devil. May they move me to reliance on thee and to love thee always, to amend and keep firm my life; and be ever in me to the increase of virtue, to the keeping of the Holy Spirit...for Life Eternal. Amen.
The Book of Common Prayer gives the order for celebrating the sacraments of God. The sacraments are an visible outward sign of an invisible inward grace. The sacraments are the physical manifestation of spiritual realities and the physical enactment of spiritual actions; they are the incarnation of grace.
The sacraments, given to us directly by Christ, allow us to visibly take part in and experience the promises of God. The word “Sacrament” comes from the Latin sacramentum, and was used to refer to a pledge; God has made a pledge concerning these rites of the Christian faith, that he will act in them and through them, according to his word. While the Western church has referred to these rites as Sacraments, the Eastern church has referred to them as the Greek Mystērìon, or, as mysteries; for it is a mystery as to how God accomplishes such spiritual things through these physical events. St. Augustine spoke of the Sacraments as “the visible word”, and the reformers spoke of the sacraments as “signs” of the work of God in the life of a believer. St. Thomas Aquinas, in his Summa Theologiæ, speaks of the sacraments as a mark, an imprint, a character of the life of a disciple:
“God himself has anointed us and set his mark on us. The sacraments of the New Law have two functions: remedying sin and disposing and strengthening our soul to worship God according to the rite of a Christian life. When someone is deputed to a particular task we often give him some special badge or token: In ancient times enlisted soldiers were tattooed on their bodies-their task being a bodily one-and the tattoo was called a character. In the same way the sacraments, which depute men to spiritual functions in the worship of God, imprint on them a spiritual tattoo or character. The seal of divine predestination deputes believers to the reward of future glory, the spiritual seal we call character deputes them for certain acts appropriate to the church in the present life. The character, though invisibly imprinted on the soul, is a sign inasmuch as it is imprinted by a sacrament we can perceive; we know a person is marked with the baptismal character because we have seen him washed with water. In any case, anything that marks out and identifies somebody can be said to imprint him with a character, even if it is not apparent to the census. Christ, for example is said to be the imprint or character of the Father’s own being. The sacraments of the New Law imprint a character because they depute men to worship God according to the rite of the Christian religion” (McDermott, 1989, p.555).
The Book of Common Prayer calls us to recognize the centrality of the sacraments to our life and faith. May we always understand that in these gifts we taste, touch, and feel God's promises, his sacramentum, coming to fruition both physically and spiritually in our life, and that through these acts we are drawn up into the mystērìon of Christ, that we may bear the imprint, or character, of Christ.
Let us pray with St. Basil the Great:
Therefore, O Lord...do unto me according thy great mercy, and grant that these Holy Gifts may be for me unto the healing, purification, enlightenment, protection, salvation and sanctification of my soul and body, and to the expulsion of every evil imagination, sinful deed or work of the Devil. May they move me to reliance on thee and to love thee always, to amend and keep firm my life; and be ever in me to the increase of virtue, to the keeping of the Holy Spirit...for Life Eternal. Amen.
Thursday, July 2, 2009
The Prayer Book: Part VII
The Liturgy: Divine Drama
In the liturgy (or "service") of the church, we are taken up into an event greater than ourselves, and we express the worship of the church throughout the ages. We witness the enactment of the heavenly worship of Christ, as the saints of God surround the throne of the Lamb. We see the action of the mediation of Christ in the Priest. We see the elevation of the cross in the procession. We see the glory of God in the vestments. We see the hope of the world in the elevated book of the gospels. We find our life within the Body and Blood of Christ at the Eucharist. We join the heavenly choir of angels in praise to our God. The liturgy elevates us, that we may encounter the presence of God, being enveloped in the heavenly worship of Christ. In it we experience fellowship not only with one another, but with the saints of God throughout time who have worshipped according to this same pattern, and with the saints of God in heaven, who are now worshipping according to this same pattern. It is the worship of the church throughout the ages - indeed, wherever you find the early church in the second century, whether in Jerusalem, or Rome, or Alexandria, you find this same pattern of worship. Most importantly, the liturgy is all about experiencing Jesus Christ through the Holy Spirit in the glory of God the Father. We "Lift High the Cross" and give adoration to the Lamb of God. Praise God for the liturgy, and praise Christ through the liturgy. Lift up your hearts...
In the liturgy (or "service") of the church, we are taken up into an event greater than ourselves, and we express the worship of the church throughout the ages. We witness the enactment of the heavenly worship of Christ, as the saints of God surround the throne of the Lamb. We see the action of the mediation of Christ in the Priest. We see the elevation of the cross in the procession. We see the glory of God in the vestments. We see the hope of the world in the elevated book of the gospels. We find our life within the Body and Blood of Christ at the Eucharist. We join the heavenly choir of angels in praise to our God. The liturgy elevates us, that we may encounter the presence of God, being enveloped in the heavenly worship of Christ. In it we experience fellowship not only with one another, but with the saints of God throughout time who have worshipped according to this same pattern, and with the saints of God in heaven, who are now worshipping according to this same pattern. It is the worship of the church throughout the ages - indeed, wherever you find the early church in the second century, whether in Jerusalem, or Rome, or Alexandria, you find this same pattern of worship. Most importantly, the liturgy is all about experiencing Jesus Christ through the Holy Spirit in the glory of God the Father. We "Lift High the Cross" and give adoration to the Lamb of God. Praise God for the liturgy, and praise Christ through the liturgy. Lift up your hearts...
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