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Archive for the ‘The Visible Church’ Category

IMG_2869We often say (and rightly so) that the church building is not the church.  After the advent of Christ, true worship was untethered to a sacred site.  And yet, while the structure of a Christian congregation possess no inherent sacredness, it is the theater where the drama of eternal things is played out.  Chalmers put it this way:

“What is to be done here may tell on the everlasting destiny not of ourselves only, but of our children’s children throughout many generations. We are sometimes told of the mighty doings which go on within the walls of an exchange, where the bargains that are made from week to week, the commercial transactions which are there settled bear on the state and fortune of whole classes of society—or within the walls of a university, where the lessons daily given are deposited (more…)

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A revealing (and heartbreaking!) article on the secularizing migration of America into the frontiers of heathenism. “By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. We hanged our harps upon the willows in the midst thereof” (Psa. 137:1-2).

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“Is the end and effect of the work of the ecclesiastical ministry only the confirmation of those who are already converted and true church members, so that ministers of churches are not more obliged by virtue of their ecclesiastical function to convert the straying souls of such as live in the world and in sin out of church communion, than are all other believers endowed with the gifts of the Holy Spirit by the common duty of Christian love? Do they never convert any by virtue of their ecclesiastical ministry except by chance? …

“The end and effect of the work of the ecclesiastical ministry is not only the confirmation and edification of those who are already converted and are true church members, but by virtue of their ecclesiastical function ministers of churches are obliged to convert the straying souls of such as live in the world and in sin out of church communion. Their obligation to do so is far greater than that of any of the rest of the faithful endowed with the gifts of the Holy Spirit and bound by the common duty of Christian love. And when by virtue of their ecclesiastical ministry (divine grace cooperating) they make converts, the conversion is an effect of their ecclesiastical ministry as such and is not by chance.”

-John Norton (1606-1663)

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A pure and true unity within the Visible Church seems a pipe dream to many.  And yet, as Thomas M’Crie (1772-1835) reminds us below, such a work is nothing with God.  If Omnipotence can devise and execute a plan of higher reconciliation, what obstacle can he face for a lower?

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Call to your minds the amazing plan, conceived by “wisdom dwelling with prudence,” for reconciling the world to himself, and for repairing and closing up the wide and tremendous breach opened by the apostasy of man from his Maker.  Survey this ” wisdom of God in a mystery,” as it is now unfolded by the Gospel. Consider the disposition of its parts, the perfect adaptation of the means to the end, and the nice adjustment of each of these means to the rest. See how it tends to vindicate the authority of the divine law, to assert the honour of the supreme lawgiver, and to stamp heaven’s broadest, blackest brand of infamy on sin, at the same time that it provides a way of escape and salvation to the rebellious sinner. See those attributes of Deity, whose claims were apparently conflicting and irreconcilable, harmonising and conspiring together to promote the gracious design, reflecting lustre upon one another, mingling their rays and concentrating their lights, until at last they burst forth in one united blaze of glories more effulgent and overwhelming than is to be seen in all the other works of God. See “mercy and truth meeting together; righteousness and peace kissing each other; truth springing out of the earth, and righteousness looking down from heaven.”  Surely the God of Peace, who has displayed such “manifold wisdom” in restoring us to His favour by Christ Jesus, can be at no loss to reconcile His followers, and to terminate their minor differences, in such a way as shall be fully consistent with the claims of truth and holiness.

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“Let there be no strife between us and you, for we are brethren (Gen. 13:7, 8): and is not the Canaanite and the Perizzite yet in the land?  O let it not be told in Gath, nor published in the streets of Ashkelon. Let it not be said, that there can be no unity in the Church without Prelacy.  Brethren I charge you by the roes and by the hinds of the field, that ye awake not nor stir up Jesus Christ till he please (Song. 2:7); for his rest is sweet and glorious with his well-beloved.  It shall be no grief of heart to you afterward, that you have pleased others as well as yourselves, and have stretched your principles for accommodation in church government, as well as in worship, and that for the Church’s peace and edification; and that the ears of our common enemies may tingle, when it shall be said, “The Churches of Christ in England have rest, and are edified, and walking in the fear of the Lord, and in the joy of the Holy Ghost are multiplied (Act 9:31).”  Alas how shall our divisions and contentions hinder the preaching and learning of Christ, and the edifying one another in love!  Is Christ divided? says the apostle.  There is but one Christ, yea the head and the body make one Christ, so that you cannot divide the body without dividing Christ.  Is there so much as a seam in all Christ’s garment?  Is it not woven throughout from the top to the bottom? Will you have one half of Israel to follow Tibni, and another half to follow Omri?  O brethren, we shall be one in heaven, let us pack up differences in this place of our pilgrimage, the best way we can. Nay, we will not despair of unity in this world. Hath not God promised to give us one heart and one way (Jer. 32:39, Ezek. 11:19)? and that Ephraim shall not envy Judah, and Judah shall not vex Ephraim, but they shall flee upon the shoulders of the Philistines toward the East, they shall spoil them of the East together (Isa. 11:13, 14)?  Has not the Mediator (whom the Father hears always) prayed that all his may be one?  Brethren, it is not impossible, pray for it, endeavor it, press hard toward the mark of accommodation. How much better is it that you be one with the other Reformed Churches, though somewhat straitened and bound up, than to be divided though at full liberty and elbow room? Better is a dry morsel and quietness therewith, than a house full of sacrifices with strife (Prov. 17:1).”

– George Gillespie (1613-1648)

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olaus-magnus-jpeg1I serve in a Presbyterian denomination with congregations generally consisting of first-generation converts to the Reformed faith and their children.  We don’t have swarms of young people, and many of them either leave for ‘greener’ Christian pastures or, sadly, go prodigal.  So retention is a problem, and ‘sustainability’ (to use an overused term) is a regular worry.  Sometimes, it is easy to feel like we’re on the high seas in a leaky rowboat, and the winds are kicking up.

I must confess that I look wistfully at some of those Presbyterian and Reformed congregations that are large, established, and multi-generational.  Without having sold out.  They are not many, of course.  Usually in the present day large equals compromised.  But God has been faithful to some communions.  The ones I know are Dutch Reformed.  They don’t just have Christian but Reformed schools.  That is, teachers have to subscribe to the subordinate standards.  Many of the children usually profess the faith in the congregations where they were baptized.  They then find mates, marry, settle down, bear children and further populate their ranks.  If not in their original congregation, then not far off.  Often in the same denomination. (more…)

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In the following quote from the great Scottish Reformer, John Knox, we see how vitally important the maintenance of the three marks of the Church are to its role, and for that matter to the witness of Christ in the world. The three marks constitute the ‘face’ of the Visible Church. That face of the Church, which identifies and distinguishes it among others, is the very face of Christ among men. So to the degree that the marks are compromised, the face of the Church and so of Christ are compromised. And where the marks are absent, the Visible Church is absent – and Christ walks not among such snuffed-out candlesticks.

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“The notes of the true Kirk are three: Word, sacraments and discipline: first, the true preaching of the Word of God in which God has revealed himself unto us; second, the right administration of the sacraments of Christ Jesus, which are annexed to the Word and promise of God to seal and confirm them in our hearts; last ecclesiastical discipline uprightly administered, as God’s Word prescribes, whereby vice is repressed and virtue nourished. In the observation of these notes the true face of Jesus Christ appears. We cannot make the face of Jesus Christ appear. Nevertheless, Jesus Christ himself, made known through Word and sacraments, is the true ordinance governing the life, form, and activity of the Church. We believe in Christ in the midst of those who meet in his name and by faith hear the voice of his Spirit speaking in and through the Scriptures and obey him. We see him in the Sacraments, and walk in holiness according to the leading of the Spirit of Jesus Christ. There the true Church manifests itself in the power of the presence of Christ the sole Head and Lord of the Church – there it steps forth before us, and distinguishes itself from any Church that usurps his authority.”

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The Church frequently gets its axiology – its theory of value – dead wrong.  To value is fundamentally human.  It is instinctive and inescapable, a testament to the fact that man is the offspring of God.  But when the Church fails to discern between the values of  “the present evil world” and her Lord, it has just plain sold the farm.  A Church that doesn’t defend its axiological borders (God’s rather) has in effect seceded to the enemy.  And so she comes under Christ’s condemnation, “Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God” (Luke 16:15).

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The architects of the Reformed Churches in the 16th century were trans-generational thinkers. As those who rediscovered Covenant Theology, this should be expected. In reading the First Book of Discipline (1560), one will encounter explicit and repeated concern for future generations as justification for church policy decisions. For “the profite of the posterity to come.” Like good fathers, they wanted what was best for their bairns, and their bairns’ bairns as well!

Does this paternal, trans-generational concern shape the way we ‘do church’?  Is what we do in doctrine, worship, and government really in the best interests of the rising generations, or is it more candy to placate the over-indulged? Are we correcting and cultivating, or just coddling?

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More often than not, we identify Presbyterianism as a form of church government.  But recently, it occurred to me that a preacher’s exercise of looking at good commentaries after he has done his own firsthand exegesis is also an exercise in Presbyterianism.  It is a golden mean between exegetical Independency and Episcopacy.  Exegetical Independency says ‘no’ to the fruits of other men’s labors and an unequivocal ‘yes’ to one’s own.  It is idosyncratic, and in too many instances just plain idiotic.  On the other extreme, there is exegetical Episcopacy.  It makes too much of the gifts of some, becoming slavishly subservient to them.  The preacher who rushes to the commentaries before digesting God’s Word himself buries his talent in a napkin and exalts others to a lordly status – even over Scripture.  As in church government, so in exegesis.  Presbyterianism is the golden mean.

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