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On October 16, 2023 By In Church, Theology

The Church is our Mother: Why our doctrine of the church is limping along

The 3rd century church father and theologian Cyprian once wrote: “You cannot have God as your Father unless you have the church for your Mother.”

You cannot have God as your Father unless you have the church for your Mother.”

Cyprian, De Ecclesiae Catholicae Unitate sect. 6

Before you question the authority of Cyprian in making this statement, realize that he is simply using Biblical language for the Church. Paul writes to the Church in Galatia: “But the Jerusalem above is free, and she is our mother.” (Gal. 4:26) Similarly, the Book of Revelation frequently uses the language of Jerusalem to speak of the Church, language that Paul uses to refer to our mother: “The one who conquers, I will make him a pillar in the temple of my God. Never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down from my God out of heaven, and my own new name.” (Rev. 3:12) The language of church as mother might bring some light to the Apostle Paul’s words about the ministry of him and his colleagues in 1 Thessalonians 2:7–8: “But we were gentle among you, like a nursing mother taking care of her own children. So, being affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves, because you had become very dear to us.”

I will begin with this statement (thesis) then. A Churchless Christianity is an impossibility. My Biblical definitions and arguments below should back this statement up sufficiently.

In response, the modern-day evangelical will turn on the smoke machines, and the above statement will likely be surrounded by hazy smoke and fog of rebuttals. Well, what do you mean by the church? Are you referring to a building? Why can’t I have ‘church’ with a couple friends out in the woods? Billy will read a few verses of Scripture, pray together, sing a few songs and church is over. I’m spiritual but not religious. Do you mean the visible or the invisible church? Do you mean the local church or the universal church?

We should be clear that the church has been clear on various truths about the church all the way from Cyprian too Calvin to the Reformed theologians who followed Calvin. This has been the message of the church throughout the ages as she responds to the Word of God. 1200 years after Cyprian, in the days of the Reformation, John Calvin also used the language of the church as our mother, assuming what Cyprian wrote:

“I will begin with the church, into whose bosom God is pleased to collect his children, not only that by her aid and ministry they may be nourished so long as they are babes and children, but may also be guided by her maternal care until they grow up to manhood and, finally, attain to the perfection of the faith. What God has thus joined, let not man put asunder (Mark 10:9): to those whom he is a Father, the church must also be a mother. This is not merely under the Law, but even now after the advent of Christ; since Paul declares that we are the children of a new, even a heavenly Jerusalem (Gal. 4:26).”

John Calvin, Institutes of the Christian Religion, 4.1.1

John Calvin continues:

“But as it is now our purpose to discourse of the visible church, let us learn, from her single title of Mother, how useful, no, how necessary the knowledge of her is, since there is no other means of entering into life unless she conceive us in the womb and give us birth, unless she nourish us at her breasts, and, in short, keep us under her charge and government, until divested of mortal flesh, we become like the angels. (Matt 22:30)… Moreover, beyond the pale of the church no forgiveness of sins, no salvation, can be hoped for, as Isaiah and Joel testify (Isa 37:32; Joel 2:32).”

John Calvin, Institutes of the Christian Religion, 4.1.4

If you read Cyprian and Calvin among the various theologians of the first 1900 years, it is clear then that in the 21st century, our corporate understanding of the church is at best, slowly limping along. Our collective view is definitely not traveling clearly within the boundaries of Scripture.

It is then useful for our intents and purposes here to consider what the Scriptures say about our mother. We should dig deep into the Scriptures to discern who she is and what God’s will is with regards to her authority. It is clear from the Scriptures that the Church is our mother, but what else does it say about the church? After all, if the Bible speaks of her as our ‘mother’, it would be useful for Christians to at least discover who our ‘mother’ is.

What I lay out below is a brief definition and overview of her government, her fellowship, her preaching and her sacraments. Much more could be said from the Scriptures.

What is the Church?

Jesus Himself instituted the Church in Matthew 16:18–19 when He said: “And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” Similarly, Jesus speaks of the church as a visible entity in Matthew 18:17 when describing the process of dealing with sin: “If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.” The Greek word for “church” is used in Acts 2:47 when Luke puts on the record that many were saved on the day of Pentecost. It is used soon aer in Acts 5:11 when we hear that fear came upon the church. It is used many more times throughout the New Testament, both in the singular and the plural, that is, “the church” and “the churches.” In fact, my Greek lexicon records its use about 193x in the New Testament. If you look back into the Old Testament for types or pictures of the church, you will find it referred to many more times. St. Augustine once stated: “The new is in the old concealed; the old is in the new revealed.” To paraphrase Augustine: “The church is in Israel concealed; Israel is in the church revealed.” We should also refer to Israel or Israel/Judah as the Old Testament Church.

So what exactly is the church then? Well, the Greek word “ἐκκλησία” can be translated as “the assembly, the congregation.” It can mean “called out” or “called together.” In the Old Testament, the equivalent word would be “qahal,” which is referred to in I Kings 8:65. It does not refer necessarily to a meeting place, but too a gathering, a group of people who have been called together. In the New Testament the word “ecclesia” most frequently refers to the New Testament Church as a totality (Eph. 3:10) or in a specific location (Col. 4:15), it can also refer to the Old Testament assembly of believers (Acts 7:38), or even a riotous mob (Acts 19:32). But essentially, it refers to a group of believers who love Jesus Christ. Consequently, when you read in Matthew 18:20 about “when two or three gather” in His Name, Jesus is not necessarily referring to the assembly for worship, but to the process of church discipline, which in the New Testament as in the

Old would have to be confirmed by at least two or three witnesses (Deut. 19:15, Matt. 18:16, 2 Cor. 2:21–3:1-2, I Tim. 5:19).

So Matthew 18:20 is not sufficient reason in and of itself to separate from the church as Christ has instituted it in the Scriptures, to have a private or informal gathering.

As you dig deeper into the Old and New Testaments, you will find that there is also a government that is connected with the church (I Tim. 3, Titus 1-2, I Peter 5, Heb. 13:18). Her ministry is identified (marked out) by preaching (I Cor. 2, II Tim. 4:1-5, I Peter 1:22-25), the celebration of the sacraments of baptism and the Lord’s Supper (I Cor. 1, 11), and Christian fellowship of which spiritual church discipline is an crucial part (Matt. 18, I Cor. 5, I Cor. 16:21).

In fact, much of the New Testament is instruction to the church on how to be a church, how to live together as a church. It is full of theological and practical instructions for how to think about her covenantal bond to the groom, Jesus Christ (Eph. 5:25-33). Most of the letters are addressed to a church or to a group of churches. Only a couple are addressed to a Christian to Christian leaders. It is likely that Paul’s letter to Corinth was one of the first books of the New Testament, in chronological order of writing. You should regard Paul’s first letter to the Church in Corinth as a sort of initial church order or church constitution to instruct the church in regards to her duties with regards to the preaching (I Cor. 1-4), to the sacraments of baptism and the Lord’s Supper (I Cor. 1, 11), and spiritual church discipline (I Cor. 5). This is in light of the desire of Christ that His Church act in a unified (I Cor. 1:10) and peaceable (I Cor. 14:33) and orderly (I Cor. 14:40) manner. The early church was also to have a moral code in relation to adultery and idolatry (I Cor. 5-11) as well as other matters of the Old Testament Law. But she was also to have a clear understanding of the authority of officers or office-bearers in the church as we see throughout Paul’s instruction to Timothy and Titus, wise men, full of the Holy Spirit, who are able to properly handle the Word of truth and instruct the assembly (II Tim. 2:15).

All theology, the writings of Scripture is tied into our understanding of what the church is, what her function is in this world, her worship, her preaching, her sacraments, her discipline, her fellowship, her government. We should not talk about the doctrine of salvation in total isolation from the doctrine of the church. This is neither done in

Scripture or in church history. It is clear then that a close study of Scripture should help the believer discern between a faithful church and an unfaithful church, a true church and a church that is either corrupt or apostate. But the believer is driven to love the church and to serve her and seek her upbuilding nonetheless, even if it is a basket-case church like in Corinth (I Cor. 14:12). For this, reason it is the duty of leaders in our current ecclesiastical confusion to equip the saints for the work of ministry (Eph. 4:12). We must not just be taught to love one another, but how to love one another.

How God describes the Church:

It is impossible to understand the church as a heavenly institution apart from God’s sovereign designation of the church as the object of our love in this world. Above all, we should see the beauty of the church by faith even when it is “with schisms rent asunder, by heresies oppressed.” We find a command in Psalm 48:12-14: “Walk about Zion, go around her, number her towers, consider well her ramparts, go through her citadels, that you may tell the next generation that this is God, our God forever and ever. He will guide us forever.” We read in Psalm 87:1–3: “On the holy mount stands the city he founded; the LORD loves the gates of Zion more than all the dwelling places of Jacob. Glorious things of you are spoken, O city of God. Selah”

In the Scriptures, the Church is described as God’s temple (I Cor. 3:16-17, I Peter 2:5), as God’s field, God’s building (I Cor. 3:9), as the Body of Christ (I Cor. 12:27, Eph. 4:12), the Bride of Christ (Rev. 19:7-8, 21:9, II Cor. 11:12, Eph. 5:31-32), The family of God (II Cor. 6:18, Eph. 2:19, Gal. 6:10, I Tim. 5:1), the household of God (I Pet. 4:17). We should see the church from the eyes of God, the eyes of faith, and not through the lens of this world. The Church is folly to the world. But to those who are being saved, we see it from the perspective of Christ who is reigning in the heavenly places. We should see the church through new eyes, with all its warts and flaws, as a Church that Christ loves and is purifying through water and the Word.

If we despise what Christ loves, separate from it and especially persecute it, then He will break out against us in His hot anger and holy indignation (I Cor. 3:16-17, Revelation). He did not come primarily to save an individual. He came to save a church (Eph. 5:31-32). It is of this church that I as a saved individual am a member. The Church is the primary object of Christ’s redemption. I get to join in on that grand project of

restoring sinful humanity to a new community in His cross and resurrection. He saves dead men. But unto what? He calls out. But He also calls together. If you love Christ, it is impossible to not love His Church, wherever He has called it together, and is moving with His Spirit within it. If you love Christ, it is impossible to not hate heresy, error, schism, and sin. It is impossible not to have mercy on those who doubt and to save others by snatching them out of the fire (Jude 22-23). Together, we are the church militant. We express that militance primarily when we gather together to worship Christ. As He heads down the warpath, Christ stops for a moment and looks back at His Church following in their orderly ranks and says with Solomon in Song of Solomon 6:10 “Who is this who looks down like the dawn, beautiful as the moon, bright as the sun, awesome as an army with banners?” We look forward to the day when we will be the church at rest.

Conclusion:

Cyprian and Calvin argued in this way, because Christians must be taught to love what God loves. Why would you not love what God loves? We must be taught to avoid and flee from the desires of our sinful hearts. This includes the desire to escape the oversight of the church. I also hope that you see why I would describe the modern day church as “limping along.” I also hope that some of the theology that I lay out in here drives you to find a godly Christian Church that is repenting of its sins daily and growing in holiness, that is seeking to preach the pure gospel from the entirety of God’s Word, that is seeking to maintain the sacrament of baptism and the Lord’s Supper in holiness, and seeking the salvation of sinners and the purity of the church and beauty of godly Christian fellowship through the holy practice of spiritual discipline. All the extra programs of modern day evangelicalism, should disappear until we can do these things well. In fact, as Christians we should simply focus on worship, fellowship and service to one another and ultimately to Christ. Let’s get to work. Let’s worship Christ who bought us with His blood. Let’s be the Church.

Photo by Liv Bruce on Unsplash

This post was initially posted here on Rev. Nathan Zekveld’s Substack account.

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On October 12, 2023 By In Church, Theology, Worship

Ruminations on the Lord’s Supper: The Ritual

God is a God of rituals. He reveals his ritualistic nature in his actions in creation and his prescriptions for his people. Though there are variations on themes, fundamental rituals provide a stable context in which change moves history forward. Ten times in the opening chapter of history, we hear, “and God said.” Evening turns to morning in a ritualistic pattern forming a day. Seven days form a week, weeks form months, months form seasons, and seasons form years. Over and over again, the ritual continues.

As God forms new creation and moves the creation project forward through worship, he does so through prescribed rituals. From the details of offerings to the daily, weekly, monthly, and yearly rituals, God’s people were called to be ritualistic. This doesn’t change in the New Covenant. Jesus reshapes the rituals of baptism and feast to reflect the new age, but both are still ritualistic.  

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On September 13, 2023 By In Church

Baptismal Notes on the Westminster Confession

Our Reformational baptismal theology has experienced massive transformations since the 16th century. This transformation has primarily been driven by anabaptist fervor in the last few centuries and by half-covenant Puritanism. But the Westminster Confession continues to speak with precision and fidelity. It asserts:

On Baptism: “…the grace promised is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God’s own will, in his appointed time.”

Note the following on the language used:

First, this real exhibition is the consummative response to modern evangelical views on baptism. The Confession uses the word “really” to differentiate between “potentially” or “symbolically.” Baptism does something; we might even say that in baptism, the theater of God’s glory is revealed or exhibited for the world to see. The child or adult tastes of the real Christ in a real covenant with a real element.

Second, to “confer” the Confession means to bestow a new reality upon the baptized, to affirm in a baptismal investiture a new garment. As Paul articulates in Galatians, “For as many as have been baptized into Christ have put on Christ.”

Third, the unique feature of our Reformed tradition is the objective reality and presence of the Holy Spirit. Some sacramental models speak of a radical mystical process, and others symbolize the entire endeavor, focusing on peculiar introspective concerns. But baptism is a deeply pneumatological event. The Spirit of God engages the person baptized not through the priest’s magic but by the means of water. The Reformed view does not accept sacerdotal implications.

Finally, there is an explicit assumption that infants, little children, and those who for some physical hindrance cannot reason are recipients of all these mercies. To remove these as recipients is foreign to the Scriptures. They are recipients of baptisms in the Old Testament through Moses and in the New Testament through the new lawgiver, Jesus. It’s for this reason that children are protagonists in the Gospels; they are central to Jesus’ mission. Through the witness of babes and infants, God moves the kingdom to its triumphal glory in the resurrection.

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On September 7, 2023 By In Church, Discipleship, History, Theology

Disciple The Nations

“Christian Nationalism” has been a hot topic and a mixed bag over the past year or so. Intramural debates and social media wars are fought over theological foundations, hermeneutical presuppositions, implementation of Christian Nationalism, and even race concerning what constitutes a nation. While the answers to all those questions are important, I believe it is inarguable that Jesus, who has all authority in heaven and on earth and was promised the nations for his inheritance (Ps 2), not only desires but also commands that nations be Christian.

Before he ascended to heaven after his resurrection, Jesus, standing on a Galilean mountain, told his disciples that all authority in heaven and on earth had been given to him. He is Lord over all creation. The nations of the earth are to acknowledge and submit to his lordship. Kings and all those in authority are to pay him tribute as vassals; that is, they are to acknowledge his lordship through offerings that are, in effect, a tax that recognizes that he owns everything and that they exist by his sovereign grace (Ps 72:10-11; Rev 21:24).

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On August 30, 2023 By In Church, Podcast

KC Podcast – Episode 113: Lifting the Veil on Head Coverings

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On August 30, 2023 By In Church

Reformational Liturgy and Hospitality

We need to begin moving our liturgical efforts into the realm of hospitality. What I mean by this may appear obvious, but it is quite complicated on a large scale. Some congregations may want to move into that arena but are paralyzed by self-inflicted wounds. They are more interested in showing their distinctness than proving their distinctives through tangible actions.

We use a saying in our inquirer’s class that goes something like this: “We need to bathe our weirdness with a deep sense of commonness.” Internally and behind the scenes, we don’t view ourselves as weird, but we know that the perception exists in a thoroughly de-liturgized culture.

This came across in an observation from a mother who raised her daughter in a Reformed context and saw her daughter go into a different tradition altogether. Now, mind you, the daughter was not antagonistic towards Reformed Theology, but she found the practices of this broadly evangelical environment more friendly and inviting. For the record, I am the last person to give much credence to an impressionable young adult. Still, I do want to take the opportunity to offer some general thoughts on the art of commonness and why black coffee Calvinists like myself think our churches need more than mere liturgism.

The first observation is that our Reformational theology/liturgy should be inviting. However it is communicated–paraments or stripped tables–it must carry on the gravitas of joy from beginning to end.

We live in a culture that craves the normalcy of joy. If we invite younger generations to taste and see Geneva’s God, we must also ensure that we don’t portray Geneva as some ogre attempting to tyrannize conscience. Geneva needs to show up with smiles and greetings, not five points of inquiry.

The second note is that the sweetness of worship ought to give folks a sense of the holy. We need liturgical worship that brings people to see the sovereignty of God resting in every element of worship from beginning to end, in every line and every response.

Once, a visitor told one of our congregants that it was one of the most joyful experiences, even though much of what happened was foreign to him. But even if the impression is viscerally oppositional–and it has happened–we should still communicate a culture where the holy is a common ritual of the people. You cannot control reactions, but you can control interactions. You can control a sweet disposition towards a visitor. You can sit next to them when they walk in alone and guide them through the order of worship.

Third, and finally, if the liturgy is a living liturgy–contrary to modernistic ritualization experiences in mainline churches with alternating “Mother God” lines–then that liturgy must breathe life into the home. It needs to be perpetuated with food and drink for those strangers who visit. If they are not invited to see your lived-out liturgy, it is unlikely they will find pleasure in your acted-out liturgy on Sunday mornings. It will continue to be strange and foreign rather than warm and inviting.

Our liturgical efforts must move into hospitable efforts. In fact, I argue that liturgy necessarily moves into homes. Ultimately, we may still appear strange, and our songs may still give a Jane Austen vibe, but at the very least, we will have given visitors a sense of the holy and an invitation to joy. Our Reformed churches should contemplate that model in our day.

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On August 21, 2023 By In Church

On Food and Congregational Meals

Our congregation holds a monthly fellowship meal. It’s spectacular in every culinary way. The other weeks, we host people in our homes, but it’s a fattening extravaganza on the last Sunday of the month! All sinners come home, and we kill the fatted calf with vigor and throw a party!

It’s also shaped by the kinds of things Robert Capon would savor were he present with us. Apart from the main dishes, there are delicacies made with gifted hands. Both have their place at the table. The desserts carry another special place serving as holy ambassadors. She brings rest to the weary and a boost of energy to the little covenanters running around.

It seems that food koinonias have lost their vigor in the scientific laboratory of the germaphobes of our culture. Long gone are the healthy gatherings of vivid recollections of stuffed-ness. We have allowed extraneous things to serve as an apologetic or an extra rationale to not eat as one should: with gusto.

One of the problems of modern evangelical “food theology” is that it has departed from its Hebrew history. We have chosen the mortification of the flesh over the enjoyment of life.

Paul was a strong critic of the “Do not taste! Do not touch!” attitudes of his contemporaries and indeed our own (Col. 2:21). We have forgotten that the Bible is an edible book, a book of lovely and superb meals beginning in the abundance of the Garden and ending in the Supper of the New World. But, in every portion of Scripture, you will find a tree that gives and gives and gives food to the hungry.

We ought to take every meal hostage in season and out of season. Every delicious bite is an act of praise and adoration, and when eaten in the company of fellow saints, it is a festive day; one with additional pleasure, for we were made to eat with one another.

When we partake together at the Lord’s Table on Sundays, the common table afterward becomes an extension of the holy. It is good and beneficial. It is sobering and enlightening. It is both delicious and life-altering.

When we eat together, we change ourselves into living sacrifices edible to the Triune God who swallows us into his glorious grace.

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On July 16, 2023 By In Church, Culture, Theology

Saved by the Virgin Birth

The Born Again Christian

In American evangelical Christianity, the term “born again” is now used to describe a personal spiritual experience of conversion and often marks a new beginning in a person’s relationship with God. It is often associated with the concept of being “saved.”

The phrase itself is thoroughly Biblical and originates from Jesus’ conversation with the pharisee Nicodemus in the Gospel of St. John, where Jesus tells him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God” a. This conversation is often interpreted to emphasizes the need for a spiritual transformation in one’s relationship with God.

For modern evangelicals, being “born again” typically involves acknowledging one’s sinful nature b, recognizing Jesus Christ as Lord and Savior, and surrendering one’s life to Him. It is viewed as a moment of decision and personal commitment to follow Jesus. In many evangelical circles, the phrase “born again” is used to distinguish those who have had this personal conversion experience from those who did not have a individualized experience. This is often expressed as a criticism of liturgical churches (whether they be Presbyterian, Anglican, Catholic, Orthodox, etc.) that more often expect the corporate forms of worship and sacramental identity to sufficiently endow the believer with an individual Christian identity through the ecclesiastically means of grace like baptism, confirmation, catechesis, and the eucharistic service.

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  1. John 3:3 ESV  (back)
  2. see Sinner’s Prayer here  (back)

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On June 12, 2023 By In Church

The Future and Female Ordination in the SBC

The Southern Baptist Convention is on the brink of disaster. I pastor a small liturgical Presbyterian congregation in the panhandle of Florida that uses wine during the Lord’s Supper. That fact alone is sufficient to cause great consternation from our SBC friends. Still, I think our practical and theological differences are the kinds of differences that can stir a good conversation around a beer…make that sweet tea.

I love my SBC brethren, but this entire struggle for identity is one they should embrace wholeheartedly. Their future is at stake. SBC ministers must fight for the heart of theological integrity and uphold their commitment to Paul’s distinct vision for only qualified male leaders in the pulpit.

The Southern Baptists I know are committed to doing so, and they should strive for the peace of the convention through stricter definitions and not looser ones. As a former Baptist, I am committed to supporting them in this endeavor, which leads me to my main point: Rick Warren and his tribe must go if the SBC is going to survive.

The Baptist Faith and Message 2000 (BFM) states unequivocally, “While both men and women are gifted for service in the church, the office of pastor is limited to men as qualified by Scripture.” Some, like JD Greer, argue that the number of female pastors in the SBC is declining. But it is clear that this is a statistical error.

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On June 7, 2023 By In Church, Culture, Film

‘Love & Death’ stands or falls with the church

Warning: Spoilers ahead

HBO’s Love & Death is a 7-episode miniseries set in the late 70s and early 80s. It tells the true story of an adulterous affair in Wylie, Texas that resulted in a killing. The show portrays Candy Montgomery as the initiator of an affair with Allan Gore. Candy eventually kills Betty Gore, Allan’s wife, with an axe in Betty’s laundry room (viewer discretion is advised).

Why Candy killed Betty is a matter of debate, but you’ll have to watch the series or research the case if you want to know more. The focus of this article is on what drew me to the series in the first place — the Christian faith of the main characters.

Episode 1 begins with a traditional church service. Candy, Allan, and their spouses are members of the choir. They are singing the Gloria Patri in Sunday worship, donned with choir vestments. I was instantly intrigued and wondered what kind of church they belonged to.

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