Keeping Covenant

 

It's not evident in the Scripture that the apostolic approach to dealing with serious error or the threat of apostasy is always to question conversion.  The more typical New Testament approach is to exhort such persons to faith.  This is seen in the Epistle to the Hebrews, and in 1 Corinthians.  To the Galatians, Paul complains that he must give birth to Christ anew within them (even though they are church members).  It's the more typical case that the threat of heresy or apostasy is handled not by questioning hearers' conversions, but by exhorting them to faith and perseverance.  

 

This is more in keeping with the doctrine of the visible church, which is the Mother of believers, and the Household and Family of God, where "children" are born and raised spiritually (as well as literally).  The visible church is not the exclusive fellowship of persons who become converted outside and were allowed in afterward.

The Inward and Outward Face of the Church

There is much talk in the blogs in our time about the disease of the "inward-facing church," and the health of the "outward-facing church."  The "inward-facing church" is perhaps described as living in the "complacency of the club."  The "outward-facing church" is perhaps defined as "friendly," or "attractive," or perhaps "evangelistic."  The purpose of church leadership is then to convert the church from being complacently self-satisfied into a church that is actively interested in outsiders who might be attracted into the church and to Christ via the ministry of the church.  The terms "inward-" and "outward-" are almost exclusvely used in negative and positive senses, respectively.

But, there is another view to be taken.

It is clear from many sources in the Scripture that the inward health of a church -- that is, only "health" in Scriptural terms -- is the key to the outward ministry of a church.  Our Lord speaks to this issue repeatedly in the Upper Room Discourse and Prayer in the Gospel according to John, Chapters 13-17:

John 13 New King James Version (NKJV) 

[my comments are in square brackets]

13 Now before the Feast of the Passover, when Jesus knew that His hour had come that He should depart from this world to the Father, having loved His own who were in the world, He loved them to the end. ...  ⁵ After that, He poured water into a basin and began to wash the disciples’ feet, and to wipe them with the towel with which He was girded.  ...  ¹⁴ If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet.  ...   ³⁴ A new commandment I give to you, that you love one another; as I have loved you, that you also love one another.

³⁵ By this all will know [inside and outside the church] that you are My disciples, if you have love for one another [inside the church].” ...

 The first thing to notice is that the love of those inside the church for one-another -- the kind of love that knows one another, loves one another fervently, prays for one another, and serves one another inside the church -- is the kind of love that impresses the world that Christ has come and saved a people.  To those who are being called by the Spirit (and by the preaching of the gospel) this love is attractive, and they will approach the church.  This kind of inward relationship in the church is by no means the complacency and self-satisfaction that is often called "inward-facing" by those who point it out and complain about it.  Also, the replacement of the complacency and self-satisfaction by programs which attract visitors will not reform the church, if she is not reforming inwardly in spirit all along.

We continue with the text:

14 ²⁸ You have heard Me say to you, ‘I am going away and coming back to you.’ If you loved Me, you would rejoice because I said, ‘I am going to the Father,’ for My Father is greater than I.  ²⁹ “And now I have told you before it comes, that when it does come to pass, you may believe. ³⁰ I will no longer talk much with you, for the ruler of this world is coming, and he has nothing in Me. ³¹ But that the world may know that I love the Father, and as the Father gave Me commandment, so I do. .  ...

15 ¹¹ “These things I have spoken to you, that My joy may remain in you, and that your joy may be full. ¹² This is My commandment, that you love one another as I have loved you. ¹³ Greater love has no one than this, than to lay down one’s life for his friends. ... ¹⁶ You did not choose Me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain, that whatever you ask the Father in My name He may give you. ¹⁷ These things I command you, that you love one another. ¹⁸ “If the world hates you, you know that it hated Me before it hated you. ¹⁹ If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you. ... ²⁶ “But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me. ²⁷ And you also will bear witness, because you have been with Me from the beginning.

17 Jesus spoke these words, lifted up His eyes to heaven, and said: “Father, the hour has come. Glorify Your Son, that Your Son also may glorify You, ² as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him. ³ And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. ⁴ I have glorified You on the earth. I have finished the work which You have given Me to do. ⁵ And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was.

⁶ “I have manifested Your name to the men whom You have given Me out of the world. They were Yours, You gave them to Me, and they have kept Your word. ⁷ Now they have known that all things which You have given Me are from You. ⁸ For I have given to them the words which You have given Me; and they have received them, and have known surely that I came forth from You; and they have believed that You sent Me.  ⁹ “I pray for them. I do not pray for the world but for those whom You have given Me, for they are Yours. ¹⁰ And all Mine are Yours, and Yours are Mine, and I am glorified in them. ¹¹ Now I am no longer in the world, but these are in the world, and I come to You. Holy Father, keep through Your name those whom You have given Me, that they may be one as We are. ¹² While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled. ¹³ But now I come to You, and these things I speak in the world, that they may have My joy fulfilled in themselves. ¹⁴ I have given them Your word; and the world has hated them because they are not of the world, just as I am not of the world. ¹⁵ I do not pray that You should take them out of the world, but that You should keep them from the evil one. ¹⁶ They are not of the world, just as I am not of the world. ¹⁷ Sanctify them by Your truth. Your word is truth. ¹⁸ As You sent Me into the world, I also have sent them into the world. ¹⁹ And for their sakes I sanctify Myself, that they also may be sanctified by the truth.  ²⁰ “I do not pray for these alone, but also for those who will believe in Me through their word; ²¹ that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me. ²² And the glory which You gave Me I have given them, that they may be one just as We are one: ²³ I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.

²⁴ “Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me; for You loved Me before the foundation of the world.  ²⁵ O righteous Father! The world has not known You, but I have known You; and these have known that You sent Me. ²⁶ And I have declared to them Your name, and will declare it, that the love with which You loved Me may be in them, and I in them.”

No! to "Hypercalvinism"

This post has been revised.

One measuring stick by which to measure any system of theology is to think of the two concepts of: 1)  God's Will, and 2) Freedom, or History, as ordained by God.

Those who inhabit the so-called "calvinistic" systems have to maintain a Scriptural position which affirms God's decree of history, along with the freedom that he has ordained on the created level, and the divine interaction with that creation in the course of history.

This is affirmed by the Westminster Confession, which states that:

God, from all eternity, did, by the most wise and holy counsel of His own will freely, and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established. (WCF 3:1).

We could summarize this by saying that God ordained what comes to pass in history, but God also ordained that the process of history be real.  History is not a vapor that dematerializes before the decree of God, but is the reality -- the real process -- which has been ordained to take place by the decree of God, and by which the ends of his decree are met.

It is only in the process of history that prayers make sense.  It is only in the process of history that God's goodness is manifested to the undeserving.  It is only in the process of history that common grace exists -- even a measure of grace to the non-elect.  It is only within time that the love for sinners leads to the propagation of the gospel.  It is only within time that the moral process of growth, conversion and even apostasy can take place, because all this takes place in the visible church, in process of time.  The visible church is not a mistake.  Prayers that ask for anything besides simply "God's will" are not wrong.  We do not preach the gospel to all, only because we do not know who the elect are.  The fact that the non-elect reject all natural and special revelation from God does not mean that God's exclusive motive was damnation when he revealed his goodness to them.

There is a mystery here.  God has ordained the ends.  But, he has also ordained the means to his ends.  How can he make an offer of Christ to those whom he does not call, and yet speak of this offer of Christ as a manifestation of his goodness, when he has ordained eternal suffering for those he knows will not accept it?  But he has done all this.  This is a mystery we cannot solve, and it is not a mystery simply because of our creaturehood, but it is a mystery in God, creation and time, all under the sovereign control of God.

When the ultimate ends of God's decree are used to override his expressed motives in Scripture during the execution of the decree, then elements of the moral significance of history simply vanish.  For one thing, "common grace" vanishes.  But, the church of Christ, and all her members, must play their parts in history, with all tribulations, questions, prayers, and joys.  We have to see that the Triune God, in our Lord Jesus Christ, is truly engaged in the history he has ordained.  We have no "platonic," static Greek God, but an active God involved in history.  History is real -- he has ordained it.  And, history moves to his ordained ends.  But, let us not short circuit the process by intellectually or practically denying the fact that God participates in history with us, as it moves to his ordained ends.

How thankful we ought to be that in the simplicity of his offer of his saving goodness, he has called us unto himself!  And, yet we too cannot deny that he is good, and means to be good, even to those who are not made to submit to his call, by the Spirit.  It is because they reject his real and true expression of real goodness to them that they are condemned.  They end up condemned by their response to his common grace -- but that "common grace" was a real offer of grace to them, from God, in history.

We know that the Triune God lisps to us at our level about himself, when he reveals himself as a moral agent as well as a sovereign.  Let us be content with what he lisps to us in our language, and not break the paradigm by beginning to say, "Well, I know how he really is!" by viewing our present reality only through the decree.

Puritans and the Federal Vision

As I was reading the story of the acquital of Peter Leithart today in the Aquila Report, a thought suddenly sprung to mind.  It is a question -- a question to which I do not have an answer, but I think a question worth investigating.

The question is this:  What is the correlation between the "parallel soteriology" of the Federal Vision (FV) and the "parallel soteriology" of William Perkins (WP) and his "map" of the spiritual paths of the elect and the non-elect professing Christians?

I'm not saying that FV is modeled on WP.  I'm saying that it is probably the case that both are struggling with the problem of apostasy -- a circumstance of immense Scriptural reality, and intense Scriptural warning.

For WP, the non-elect, when subjected to "common" operations of the Spirit in the Christian context may profess faith, seem to be seriously converted, become ministers of the Word, endure for a while, perhaps a long while, and then apostatize incurably, and end up in damnable heresy or disobedience.  The consequence of this teaching was an immense emphasis in "Puritanism" on self-examination, whereby a professing Christian could -- God willing -- discern his own case, whether or not he was truly converted, and, if not, "close with Christ" in a saving manner.  The result of this doctrinal approach was various, as can be seen in various Puritan writers, some of whom (Thomas Brooks, Heaven on Earth) are more "gracious and pastoral" toward their readers or hearers, and some (Alleine, Alarm to the Unconverted) are more harsh.  In any case, the effect of this doctrinal approach was to spread doubt among everyone (including the elect!).  Coupled with this was the belief that there were no grounds for assurance that one was in the faith, except those grounds within oneself, which were placed there by the Spirit -- that is, visible elements of sanctification.  Now, visibility of the Lord's Work within ourselves is valuable, says Calvin, but, contrary to these Puritans, Calvin would place this source of assurance last in order, faith alone being first, in accordance with Luther's teaching.  But, by early Puritan time (and Westminster time 100 years later) this item given last in importance by Calvin has become first in importance.  Therefore, the Puritans commonly questioned everyone's conversion, this being thought to be the safest for all.  Here, also, is the sore point for many who advocate some form of the FV.

Part of the approach of the FV, as I see it, is to deal the with question of apostasy just as much as William Perkins and his followers among the Puritans.  However, an antithetical affection characterizes the movement.  Rather than causing everyone to doubt, the approach is taken to bolster any potential spark of faith in all who profess faith in good behavior, and in their children.  In some way, this has the look and feel of Lutheranism, with which I'm extremely familiar.  If the approach is taken to bless all professions, believing that this approach to pastoral work and doctrine is more in line with Scripture teaching than that approach which spreads doubt, it is certainly conceivable that the teaching in these churches would seem to savor of "baptismal regeneration" (because every child is considered to be a Christian until he proves otherwise), "sacramental efficacy," etc., coupled, necessarily, with a doctrine of "apostasy," which may seem to teach that an actual Scriptural, doctrinal, true conversion can be lost.

Both the Puritan "doubters" and the FV "blessers" of professions of faith are attempting to deal with the Scriptural and experiential fact of real apostasy.  (I do not say that this is the only driving force for both parties.)  This observation, in my opinion, exposes a weakness within the kind of orthodox, American, Reformed evangelicalism which might oppose both FV and the WP tactics:  There is no serious handling of the doctrine of apostasy.

Let's not drop the ball on an opportunity for further reformation!

Holy Catholic Church

It's important, especially in the Reformed theological context, to think about the origins of the Covenant of Grace, especially as it is revealed in the Covenant with Abraham (Gen. 12, 15, 17, 22).  We find that this covenant, with its prophesied innumerable offspring and great Seed (Christ), is the prototype and model for the New Covenant, based in the work of Christ.  As such, the prototype made with Abraham is a pattern for certain elements of the New Covenant.

We find that the Abrahamic Covenant requires the circumcision of Abraham and his (male) offspring, and that this circumcision is made in hope of the Seed (Christ) to come.  We also find that this circumcision is the sign and seal of justification by faith alone (Rom 4).  Therefore, the model of the application of circumcision is the model of the application of Baptism in the New Covenant (Col 2:11-12).

Now the Covenant with Abraham created the People of God.  That People was created on the basis of Abraham's faith.  It is a family of old and young, sustained by God down through the generations.  But, not all the heirs of Abraham had the faith that Abraham had (Rom 9:6ff).  Nevertheless that People was all marked off from the world by the Covenant of Circumcision, circumcision representing the conversion of heart associated with faith like Abraham's.  Therefore, the People of God are holy as a body, but not always all holy as individuals, having the circumcision of the heart (male and female).  As a consequence there was frequent judgment during times of disobedience and apostasy, ultimately even exile from the Land.  But, the Covenant remained and still remains for God's People, even in view of the judgment.  There will be both judgment and restoration.  This all happens in Christ.

Just as the People of God in old times were a people separate from the world, professing the True God, so are the People of God in our day.  God the Father has special care over this people, the catholic and apostolic church of believers, which is found in all churches which preach the Word and administer the Sacraments in a Scriptural and godly way.

We conclude then that God's Power to redeem will be shown in this worldwide People, regardless of the depths to which they sink, and that the families of the earth will be blessed, in accordance with the promise made to Abraham, all by the power of God.

So, who are Christians?  They are the People of God, identified with the profession of his Name in Baptism.  Are they every one individually converted, that is, spiritually born again in such a way that they show forth the fruit of the Spirit of Christ in them?  They are not.  However, they are the people of God, over whom he rules in both judgment and grace.  Judgment begins at the house of God, and the disobedient and apostate are weeded out.  Yet, also, in that self-same household and family we find the salvation of our souls in true and living faith.

Pay attention to the Apostles' and Nicene Creeds.  They all say that we believe in God the Father, God the Son, God the Holy Spirit, and we believe the Catholic and Apostolic church!  This Holy Catholic Church, the People of God, is a Body important enough to be mentioned in the essential creeds of the church along with the Holy Trinity!

This church is the Household and Family of God, built by God, affirmed in the Creeds, and is no optional fellowship created by mere associations of believers.

May God grant that we pay proper respect to the wonder and glory of our participation in this Body!

The Testimony of Glory

Our Lord Jesus prays for us in the Upper Room:

"I do not pray for these alone, but also for those who will believe in Me through their word, that they all may be one, just as You, Father, are in Me and I in You -- that they also may be one in Us, in order that the world may believe that You sent Me.

And the glory which You gave Me I have given them, in order that they may be one just as We are one -- I in them, and You in Me -- in order that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.   John 17:20-23.

In this prayer, we see that our destiny, as a result of our Savior's prayer and sacrifice, is that we shall be and now are one in the fellowship of the Father and the Son, just as the Father and the Son are one in each other.  Furthermore, this unity is created by the same glory now given to us which was first shared by the Father and the Son before all worlds.  This union in glory, visible to the world, effectually converts the world.

In the unity and glory being revealed in us, things ordinarily considered incommunicable to the creature have become ours, such as having God the Father of the Eternal Son also be our Father, a present sharing in the blessings of the divine nature (2 Pet 1:4), and present participation in his glory (Rom 8:30).

Contemplation of these astounding facts ought to lead to boundless spiritual astonishment and love for the Father and his unique Son who think of us this way. Wherever we see Christ speak of the love and glory between the Father and the Son we ought to recognize that this love and glory is meant for us, too.

And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.  John 1:14

As the Son was full of grace and truth, so are we, by his grace.

No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him.  John 1:18

No one has seen God at any time -- but we have seen him in Christ, and the world will see him in us.

The Father loves the Son, and has given all things into His hand.  John 3:35

For the Father loves the Son, and shows Him all things that He Himself does; and He will show Him greater works than these, that you may marvel.  John 5:20

Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father. And whatever you ask in My name, that I will do, that the Father may be glorified in the Son. If you ask anything in My name, I will do it.  John 14:12-14

By Christ's authority, from his works and signs, comes to us a testimony of like kind.  Built upon this foundation we glory in his Name, and shed forth his glory before the world, and do signs in his name and power which continue the witness to his glory and majesty through us, that the world may believe that Christ is the Savior.

The Gospel and Cultural Transformation

A magazine article on this subject ends with the statement:

"In both testaments, believers extend God's kingdom both to spiritual and earthly realms.  We are to teach the gospel of Christ to all nations so that people may be transformed spiritually, but this spiritual renewal is for the sake of extending the lordship of Christ to every facet of culture around the world."

I'm sorry to say it, but this has the cart before the horse.

It is true that the impact of Christ on culture is the consequence of the transformation brought about by the gospel.  But, the gospel, and spiritual conversion by the gospel, is the truly great thing.  Souls by this are brought into the family of God, the new, redeemed race, and this way they experience the life of Christ in fellowship with each other and with the Holy Trinity.  The impact on culture is a wonderful consequence.  But, we dare not make the cultural impact the higher purpose, and the gospel merely an instrument to that end.

Putting cultural impact as the purpose (the "telos") is a lower vision.

Are All Church Members Elect?

This controversial question can perhaps be answered like this?  Yes -- and No.

Think of Israel.  The nation is elect, as a body.  Likewise, the church, as the enlarged successor of Israel, is also elect, as a body.  The visible church, according to our Standards, is the "household and family of God."

But, is everyone in the church personally elect?  Well, ask the question about Israel.  Was everyone in Israel personally elect?  No.  Judgment begins at the house of God, and it began there often.  It continues in the time of the New Covenant, and will begin there at the Judgment.

But, the truly serious question pertains to judgment now.  Am I elect?  Well, do I rest in Christ my Lord and Savior?  If so, then yes, I am elect.

Then, what about my neighbor in the church?  Is he elect?  Well, is he resting in Christ his Lord and Savior?  He says he is.  How do I know for sure?  Am I to doubt his profession?  Am I to go around doubting all my fellow church-members, because I cannot read their hearts?  What will this do to our Christian fellowship, which is so necessary for the life of the church?

It's not right to doubt like this.  Unless there are serious reasons to doubt a person's profession of faith, we have to accept it, and therefore regard him as elect!  So, denial of election for professing believers can only be connected with legitimate, scriptural process of personal (private) judgment, and the process of church discipline.

So, are all members of the professing church elect?  No, not from God's standpoint of election and omniscience.  But, from our standpoint down here below, we have to look upon them as being such, and pray for all of them to persevere.

And, we should not look upon our present ignorance of who are God's true elect as some kind of defect in our church life!  God made it to be this way for a reason!  Amazingly enough, this affirmative view of the practical election of all churchmembers in good standing, which is "forced upon us" in our finitude, brings about precisely the mutual care, love and admonition among ourselves that calls the true elect to Christ and holds them in perseverance to himself!