The Supper in The Christian Faith by Michael Horton

The Christian Faith: A Systematic Theology for Pilgrims on the Way

I am blessed to be able to worship on Good Friday (2012) with my friends who are associated with OurCalling. In preparation for this special worship meeting, I have been reading in Horton’s theology on The Lord’s Supper.

He explains and develops the concept of the covenant meal. Let me share with you some excerpts from this chapter of his book.

Clearly, these covenantal actions are not merely illustrations. Yet they are also not a magical transformation of earthly substances into divine substances. Rather, they are performative actions that do what they say. In and through the act of consecrating bread and wine as his body and blood, Jesus hands himself over to death as the sacrifice for the sins of those who eat and drink in faith. He offers them the “cup of salvation” because he will drink the “cup of wrath” to its dregs, a cup that he will dread in Gethsemane but will accept for us (782).

In a covenantal understanding, sacraments involve a giving of gifts from one person to another, not an exchange of substances. Its interest it not in what happens to the signs but in what happens between persons through them, not how Christ is present in the sacraments, but that he is present in saving action toward us. Grace is God’s favor, and the sacraments ratify God’s favor toward us. Their purpose is to reconcile enemies, not to elevate nature beyond itself (784).

The Heidelberg Catechism relates to us,

First, as surely as I see with my eyes the bread of the lord broken for me and the cup given to me, so surely his body was offered and broken for me and his blood poured out for me on the cross . . . Second, as surely as I receive from the hand of the one who serves, and taste with my mouth the bread and the cup of the Lord, given me as sure signs of Christ’s body and blood, so surely he nourishes and refreshes my soul for eternal life with his crucified body and poured-out blood (785).

Lastly, this may be one of my favorite comments,

Each time the Word is preached and the sacraments are attached as signs and seals, we receive our own answer to Abram’s query, “How can I know that this will happen?” Since God’s presence is not always felicitous (since he also frequently comes in judgment), we need the assurance that he come to us now in peace. The focus is not on what the water, bread, and wine really are whether Christ is substantially present in them but whether through these particular actions Christ is really giving himself to us (785).

Tonight, I hope to lead folks to find the grace of God in the Lord Jesus irresistible because he drank the “cup of wrath” for us and in its place he extends to sinners a cup of grace and salvation in his blood.

Yearn

Today, I found myself with a particular interest in listening to Shane and Shane. I enjoy their music, especially the songs original to them because the lyrics and music are often so centered on the Christian’s unintelligible desire to . . . uh . . . well, it’s hard to put into words. It is what I imagine that Romans 8:26-30 is talking about when it speaks of the groaning of the Spirit inside the Christian. I’ll do my best to describe it. It is that deep longing to know God in his fullness, to know and love him and his plan, the fear that I won’t or can’t or may be distracted by things – even good things but lesser things – that will somehow replace the good longing for God. It is the desire that accompanies the new birth and the presence of the Spirit and causes a human to become a worshiper of God. It is the testimony of the Spirit that the revelation of God is true, that the gospel really is the hope of the world. It is the hatred of my flesh that limits my ability to experience God and at the same time the thankfulness for the Spirit who has caused me to begin to know God, my Creator and my Redeemer. It is that longing of a pastor who feels the weight of a burden from God but like Peter looks at the waves of the world and fears that he won’t be able to keep his gaze on the Lord let alone lead others in this tumultuous tempest, so in his desperation he cries out to God about his fears and his yearning. It is even the yearning of the scholarly heart that loves God, has been given gifts of knowledge and understanding, but fears being crushed by finite-ness, fears believing error, feels the burden of seeking truth at whatever the cost, and is weighed down by the calling to equip Christ’s Church knowing that suffering precedes glory in such an endeavor.

I love music. It moves and teaches us in ways that other ways of communication simply cannot. It’s able to say things otherwise incommunicable. Listen to this song, and let it minister to you today. Listen to it in a place where it’s just you and God listening in. Cry if you need to. Pray and worship God. There is a particular moment in the video in which I especially connect with the yearning of Shane and Shane (the one on the right, especially). Watch closely from 3:26-3:30 in the video. In that moment, he seems to come to a place where he’s got nothing left. He’s laid it all before God – he’s naked and needy before the Lord. All the emotions, knowledge, fears, burdens, callings, dreams, worries, etc have been exposed and humbly laid at God’s feet. There is nothing left to do but lean on the Lord, depend upon him, and worship.

 

Find the Aim of the Spirit of God in Your Prayer Life As You Journey in God’s Story

Introduction: Praying in Light of God’s Story

For me, it only seems fitting to consider prayer—the topic for this month’s Scocaster—in light of God’s story. I am thoroughly enjoying walking with my fellow Scofieldians through the drama of God’s redemption from The Creation to The Fall on to The Rescue and culminating in The Restoration. Not only does The Story serve to orient our unbelieving generation to the biblical meta-narrative and its message of redemption, but also I am discovering that The Story helps me—the Christian—to better understand the whole of God’s revelation to us in the Bible.

If it is true—that God’s story moves with purpose from Creation to Restoration—how then are we to interpret our Christian experience in light of this drama that God is unveiling? Specifically, how do we think about prayer in light of God’s story and our role in it? How do these certain elements of God’s story (i.e., the movement from Creation to Restoration with Jesus’ work at the center) affect our practice of prayer? How does it inform our adoration of God in prayer? How does it inform our confession and repentance before God in prayer? How may it inform our requests which we bring before the God of the biblical meta-narrative? It is my hope that this article may serve as a starting place for the Christian to begin to consider how God’s story shapes our prayer life.

The Apostle Paul in the Epistle to the Romans 8:18–30

In one paragraph, the apostle Paul spans the whole of the redemptive drama of the Triune God. He like an artist presenting a masterpiece that causes you to clutch your chest because of the painful description of reality as we know it and at the very same time because of the grandeur of the unseen hope. The creation groans as if it is ready to give birth. It now exists in a state of great pain and agony. However, the lament of the creation will soon give way to glory and new life. We ourselves—the redeemed—groan too. We have in our possession the first fruits of the restoration—namely, the Holy Spirit. We can taste—even now—the goodness of God that is to come as he brings his story to culmination. Yet, the first fruits are not the fullness; a taste is not a full meal; when in labor, new life has still yet to completely break forth. So, how then are we to live as the people of God as we await the finale of God’s story? While many other texts of Scripture speak to this matter, this text in Romans instructs the Christian Church in two ways: (1) eagerly await the unseen hope—the restoration of all creation, and  (2) find the aim of the Spirit in your prayer life.  This article focuses primarily on the latter of these two imperatives.

 Find the Aim of the Spirit in Your Prayer Life

Does Your Aim in Prayer Match the Spirit's?

As we wait, we are to be people of prayer. I don’t know about you, but it is a bit intimidating to me to enter into prayer before the God of the redemptive story on behalf of the world, the Church, my friends and family, and even myself. It is intimidating to me to come before him hoping that I have a proper mind and heart with regard to worshiping the great Trinity and with regard to confessing my personal sin in light of who God is and in light of all that God has done.

How can I possibly do justice to your greatness, O God, and your grand story when I bow before you in prayer?!

I think Romans 8:26–30 is an incredibly insightful and kind revelation to us from God when it comes to prayer. Here’s why:

• It affirms the weakness and inadequacy that we feel in prayer as we await the completion of God’s story (8:26a). There is no room for pride or arrogance in prayer. Don’t bring your degrees and your achievements. God knows. You don’t know how to pray as you ought to pray. He knows that you are weak. He knows that your comprehension of him and his great plan is inadequate—both as it relates to your personal life and as it relates to the cosmos. Find humility in your weakness. Find your strength in God, which leads to the next point.
• It affirms the adequacy and the good aim of the Spirit of God whose intercession we experience in prayer as we wait for the completion of God’s story (8:26b–30). The Spirit of God is present with the people of God when we pray. The Spirit of God understands the lament of the creation and the lament of the redeemed as we await the finale of God’s story. It is God who searches the heart in prayer, and if we were left to ourselves in light of such searching, this may be a terrifying thought. However, the Spirit of God intercedes for the saints, and God knows the mind of the Spirit. For the mind of the Triune God is the same—they share the desire to accomplish the will of God. This aim of the Spirit’s intercession, which is also the will of the Triune God, is disclosed in 8:28–30. We quote this passage frequently, oftentimes with the security of salvation in mind rather than the direct context of the intercession of the Spirit. In sum, God is completing his good salvation among his people until it is finished; they are glorified; and they are found fully conformed to the image of his Son, Jesus Christ! This is the aim of the intercession of the Spirit of God—the completion of our salvation.

Prayer As a Place Where God’s Story Is Sanctified in Our Hearts

In conclusion, I want to propose to you that prayer is a place for us to experience the work of sanctification. This sanctification looks like this: (1) When we come to adore the Triune God in prayer, the Spirit is interceding so that we may properly worship him as God the Creator, as God the Redeemer, and as God the Restorer. Only the God of the Bible possesses such grand titles. Further, the persons of the Trinity are praised because of their distinct participation in the redemptive story as they share the common will of God to make all things new. (2) When we come to confess our sins before the Triune God, the Spirit is there, interceding for us so that we see our sin in light of the story of God and the centrality of God to his story. We confess our idolatrous tendencies to the Creator; we confess the corrupt reasoning that led Adam and Eve to take and eat—namely, that we know what’s best; we confess our ungratefulness toward the Redeemer; we confess our resistance to the Spirit of God who is seeking to complete redemption in us personally, in the Church, and in the world. (3) When we come to make our requests known to the triune God, the Spirit intercedes for us. This is perhaps the main thrust of the text for the term used in 8:26 that is translated “to pray” conveys the idea of petition toward God. Let me ask you, “For what are you petitioning God?” Are your requests in line with the aim of the Spirit; that is, do you make your requests in light of the completion of redemption? In light of the movement of God’s story from Creation to Restoration?

The God to whom we pray has a will, an aim. He aims to make all things new. His Spirit is with the Christian in prayer to intercede and assist him or her with this aim in mind. What is at the center of your prayer life? Is it you? Is it your convenience? Is it a grocery list of things that you think will make your life better and more convenient? Or is the story of God at the center of your prayer life? I assure you that this is indeed the aim of the Spirit.

Stop KONY 2012

May my feet be dressed in the gospel of peace until the Righteous Branch returns.

http://t.co/acQpK2jp

T. D. Jakes Shifts to Orthodox Trinitarianism?

Parchment and Pen just published a new blog post in response to an interview with T. D. Jakes via the Elephant Room. For those of you who are unaware, Jakes has long been identified as a Modalist, which is an unorthodox and destructive theological view concerning God. Modalism teaches that God is one and that the Father, Son, and Spirit are roles in redemptive history of the one God. For the Modalist, the Father, Son, and Spirit are NOT three distinct and eternally existing persons. Orthodox Trinitarianism describes God as one God who eternally exists as three persons.

As you read the article, you’ll notice that Jakes states that he does not particularly like the term “persons” in the Orthodox description. He is not alone in this – Calvin and Barth apparently didn’t “favorite” the term either. However, his preference for the term “manifestations” is – in my opinion – terribly unhelpful. Yet, Jakes does claim a distinction between the Father and the Son. For example, he does believe that the Father died on the cross (patripassianism), according to the interview.

It may be that Jakes has taken a step toward orthodoxy here; it was encouraging to hear him say that reading the Bible caused him to shift his view of God. However, some of his comments still make me a bit uncomfortable. Let me just say it this way, when it comes to the Trinity, there are some things that you can say and there are some things that you can’t say. Take a look at the blog post on Parchment and Pen and the interview with the Elephant Room.

Martin Luther in The Bondage of the Will – Post #2

Martin Luther writes on the topic of human will in his response to Erasmus’, who here criticizes Luther for not attributing any weight to “learned men,” men “acquainted with the Sacred Writings,” “most holy martyrs,” many who were “renowned for miracles”:

“You assert the power of free will and the human cause; but no miracle was ever seen or heard of, as proceeding from God, in support of a doctrine of the human cause, only in support of the doctrines of the divine cause” (66).

Erasmus attempted to call out Luther for ignoring the teaching of free will by those whom Erasmus considered approved men down through the ages of the Church . . . that is, aside from Wycliffe, Laurentius Villa, and Augustine. Luther, of course, had no problem not being identified with certain men of the Church arguing that he would rather be identified with only a few and ultimately only with Christ. Further, he turned things back to the conversation at hand – the nature of the human will. He addressed the works employed by Erasmus to approve the aforementioned men, and Luther employed these to articulate a point in favor of the divine will and opposed to the idea of a free human will.

Interesting use of apologetic rhetoric – from both Martin Luther and Erasmus.

Two Sermons

Friends,

Again, I would like to thank you for reading and following Level Paths. I have the opportunity to preach at Scofield Memorial Church (Lord willing) on November 26th, 2011. As I begin the sermon-making process, I am reminded that there are two sermons, which I had the opportunity to share at Scofield, that I have not yet made available here on Level Paths.

A Living Temple Made of Living Stones

The first is entitled “Living Naked before the Almighty God,” and the date of the sermon is 09/12/2010. This sermon focuses on Psalm 32 (my favorite Psalm). Making ourselves naked before God is paradoxically a place of great security. The second sermon is entitled “Rebuilding the Dwelling Place of God’s Glory,” and the date of the sermon is 07/10/2011. This sermon focuses on the text of Haggai 1:1–2:9, and it examines the text through the historical context, timeless theology regarding the temple in Scripture, and makes application for the Church (and local church) today.

You can find and download these sermons at Scofield Church’s website by clicking here.

In Christ,

Rex

Martin Luther in The Bondage of the Will — Post #1

I just finished Luther’s opening response to Erasmus of Rotterdam in The Bondage of the Will. Luther raises an interesting conundrum at the end of this opening section. Is the post-fall human will in such a state that it may strive and attain to salvation, and at the same time, can it be true that “without the mercy of God the will is ineffective”? He also argues that it is essential to know the answer to this, stating that to shove this debate into the realm of unknowable mystery, ambiguity, or obscurity leaves humanity stranded, not knowing what is truly efficacious or inefficacious, what is active and what is passive in salvation.

Where do you stand in this debate?

Should We Bid Farewell to the Academic Paper?

Should We Bid Farewell to the Academic Paper?.

Interesting read for those interested in higher education. With what do you agree? With what do you disagree?

Are You An Insider Or An Outsider?

While such a claim is not tasteful to a world in which the child of the Enlightenment (i.e., Postmodernism) is now fully mature, Christianity is an exclusive faith that makes a sharp distinction between who is in and who is out. Many Protestants, however, are children of Paul, and at some point in their faith journey, they forgot that the Gospels exist. The exclusive nature of the Christian faith permeates both Paul and the Gospels, but the Gospels often make statements that cause us to hesitate a bit in our understanding of what it means to be “in” or “out.”

Take Mark 3:20–35 for instance. Floods of people are seeking Jesus because of his power over the demonic realm. He has just appointed twelve apostles to assist him in his proclamation of the good news of the kingdom of God. At the beginning of our passage, Jesus has returned home and a large crowd has gathered to him. It is important next to notice the “sandwich” that Mark creates. Think of v. 21 and vv. 31–35 as the bread and vv. 20–30 as the meat. The Gospel writers often use this literary device of “sandwiching” with related theological themes in the narrative.

So, Jesus’ family arrives on the scene in verse 21 because they thought he was crazy. “What is he thinking—all these people and all this commotion—he’s lost his mind!” They purpose in their heart to restrain him, but then the “camera” angle changes and moves to another group of opposition. The experts from Jerusalem claimed that the source of Jesus’ power which he exercised over the demonic realm had its source in the ruler of the demons—Satan himself (i.e., Beelzebul—lord of the flies; lord of filth).

After speaking parables that present such an idea as nonsensical, Jesus says, “I tell you the truth, people will be forgiven for all sins, even all the blasphemies they utter. But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin.” In verse 30, Mark explains why Jesus responded so harshly, “because they said, ‘He has an unclean spirit.’” They attributed Jesus’ power over the demonic realm to the prince of the demons so that his work was some kind of demonic witchcraft, and in so doing, they blasphemed or defamed the Holy Spirit (1:10, 12). This is the unpardonable sin—to attribute the work and power of the Holy Spirit, who was unmistakably at work in Jesus, to the work and power of an unclean, demonic spirit.

Following this hostile encounter between Jesus and the experts in the law, Mark returns to Jesus’ own family, who, if you remember, thought Jesus had lost his mind. As his family draws near to restrain him, he responds, “‘Who are my mother and my brothers?’ And looking at those who were sitting around him in a circle, he said, ‘Here are my mother and my brothers! For whoever does the will of God is my brother and sister and mother.’”

According to Jesus, who is in and who is out? Who is a member of his family? If like the experts in the law, you defame the work of the Spirit in the life and ministry of Jesus by attributing to him the work of the devil or an unclean spirit—you are not in. Further, some sort of blood relationship doesn’t get you automatic access either. Your parents are Christians? Great. Are you a Christian? You attend a church where Christians gather for worship? Great. Are you a Christian who worships the Triune God? A special title or a special relationship doesn’t grant access into Jesus’ family. The one who does the will of God is a member of Jesus’ family. What is the will of God according to Mark? Pick up your cross and follow Jesus to Jerusalem for the sake of God’s kingdom. Proclaim the good news in suffering, by faithfulness and with power.