Kuyperian Commentary

On September 26, 2024 By Bill Smith In Church, Men, Theology, Worship 2

Ordination

Ordination changes a man, not in a way that changes his liver into a lung, nor in a way that gives him magical powers to do sacramental tricks, but he is changed nevertheless. The change is more like when a degree is conferred upon a graduate or when a man marries a woman. In neither case is the man physically transformed, nor does he receive special powers. However, he is a changed man. No longer is the man a student. He is a graduate, possibly with a title attached to his name and all the clout that comes with his new status. No longer is the man a bachelor, but he is a husband who now has the privileges and duties of marriage. The molecular structure in his body may be the same pre- and post-ceremony; however, in many ways, he is not the same person. He stands in new relationships, and those new relationships, with all of their attendant responsibilities, make him a new man.

So it is with a man who is ordained to the gospel ministry. He is put into a new relationship before God and to the church. This new relationship with all of its attendant responsibilities makes him a new man.

The changes are an addition rather than a physical or even mystical metamorphosis. Ordination gives a new “weight” to the person. In biblical terms, this weight is “glory.” (The word “glory” in Hebrew literally means “heavy.”) Ordination glorifies a man in a unique way.

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On September 25, 2024 By Bill Smith In Theology, Wisdom, Work 2

Vocational Harmony

“I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called….” ~Ephesians 4:1

We have a calling. Within that calling, we have callings or vocations. (“Vocation” is derived from the Latin, voco, “I call,” so “calling” and “vocation” are the same thing.) Paul has a focus for what he says in Ephesians 4:1: he is aiming for the unity of the church, especially with regards to the Jew and Gentile being united into the one body of Christ. Consequently, he aims at character qualities that promote unity: humility, gentleness, longsuffering, bearing with one another in love, and eagerness to maintain the unity of the Spirit in the bond of peace. He then focuses on the seven ones (“one Lord, one faith, one baptism,” etc.). The calling of which he speaks is God’s call upon us as Christians.

What is “a call” or “a calling?” Marcus Barth describes Paul’s use of calling as “an act of creation and election; through this act non-being becomes being, not-beloved becomes beloved (Ephesians, ABC, 1:151) … further, it is “an appointment to a position of honor” describing the honorary place and function with which God has entrusted the saints. (Ibid., 2:427). God’s callings are what he has appointed you to do.

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On September 23, 2024 By Nathan Zekveld In Culture 2

Cults, Sects and Catholicity

What is the difference between a cult and a sect? Here is how I define these terms. A cult is outside of Christianity – ie Mormonism, Jehovah’s Witnesses. A cult rejects the truths of creedal Christianity that are the centre of the Christian faith. A sect is within Christianity, but separates itself from the one, holy, catholic and apostolic church in various ways. It maintains the creedal truths of Christianity, but it rejects fellowship (at times) with Christian brothers over secondary and tertiary issues. You should be able to see under those definitions how cults can so easily arise in the midst of a church that is prone to sectarianism. This is why North America has been a seedbed for cults (JWs, Mormons, etc). North America is rife with sectarianism. If Christ alone is the Head of the church and His Word is the charter for that church, and He defines the boundaries of His Church, that should put a check on sectarianism.

This is why North America has been a seedbed for cults (JWs, Mormons, etc). North America is rife with sectarianism.

Historically, the Reformed Churches sought to maintain a sense of catholicity in the midst of sectarian and even cultic teachings. It was the criticism of various Reformed pastors at the time of the Reformation that the anabaptists, the Radical Reformers, were sectarian (not cultic). Some of the anabaptist did verge on the cultic such as the anabaptists in Munster. Even though many of the Reformers had been excommunicated from the Roman Catholic Church. Nevertheless, the initial goal of the reformation had been reform, not to leave the Roman Catholic Church.

While my Anglican and Presbyterian colleagues have similar statements, which reflect the broad sense of catholicity among the reformers, I will focus on the Three Forms of Unity here.

I would encourage all Protestants who are meditating on what it means to have a Protestant (or Reformed) doctrine of the Church to read the Belgic Confession, Articles 27-32. Read the Heidelberg Catechism, Lord’s Day 21. Read the Westminster Confession of Faith, chapters 25, 30, 31. Read the 39 Articles, articles 19-21.

In the Belgic Confession, the author uses the language of true church and false church, this statement of faith was formally adopted by an ecclesiastical body at the Synod of Dordt in 1620, a synod of the Dutch Reformed Churches, but a synod at which there was a substantial international delegation that included both Anglicans and Presbyterians. In the Westminster Confession of Faith, the authors use the language of pure and purer churches and acknowledge that even the purest churches on this side of heaven, are subject to sin and error, and that some have so much sin and error that they have become synagogues of Satan. The Westminster Confession of Faith was adopted by a “synod” in Scotland in 1646, following the Synod of Dordt.

The point of these remarks is to indicate that the Presbyterian Church of Scotland did not see themselves as the “only pure church” or that the Dutch Reformed Church did not see themselves as the “only true church”. Instead, they struggled to maintain a strong sense of catholicity even as there was so much foment and revolution happening across Europe. At the same time, they were determined to call “a heresy a heresy.” There are synagogues of Satan, both in their land at that time in history, and also at our time in history. At the same time, we don’t want to act in a sectarian fashion towards those who struggle with the same intermixing of error and sin that we struggle with in our churches as we fight and contend for the purity of the Church in Christ.

What does that look like?

For example, historically (with exceptions), the Reformed did not re-baptize Roman Catholics.

If a Roman Catholic family came to my church, we would not re-baptize the parents or their children. This would have been the same when I was a pastor in the United Reformed Church of North America as now in the Communion of Reformed Evangelical Churches. This really was one of the major flash-points of the reformation as the anabaptists were the “re-baptizers” and the Reformed accepted the Trinitarian baptisms of the Roman Catholic Church.

In our congregation we welcome all Christians to the Lord’s Table who are baptized in the Triune Name and who are connected to the Church of Jesus Christ. More subjectively we warn those who are living in unrepentant rebellion and come to the Table of Christ in such a spirit, that they will eat and drink judgment on themselves. Of course, we welcome all to come and see that the Lord is good, we extend the free offer of the gospel, we welcome sinners to trust in Christ and to pass through the waters of baptism and then to come to the Table of the Lord.

It is in this way, that we seek to maintain unity with the church of all times and ages, the one, holy catholic and apostolic church, as it pursues Jesus Christ by faith.

We should take cues from how Augustine handled the donatists and from how John Calvin handled the anabaptists of his era. We recognize a sect for what it is. But we don’t act in a sectarian way towards those who love Jesus, but due to error or confusion, segregate themselves from large parts of His Church. I think here also of the way in which Paul dealt with error in Colossae. He warns against the error, but in that case, he doesn’t call for immediate excommunication for those who are struggling with the inter-mixture of strange philosophies with the doctrine of Christ. He does call for clear teaching on the supremacy of Christ, nevertheless.

Cults, on the other hand are not Christian at all. Cults abandon the true doctrine of the Trinity and the divinity and humanity of Christ. For that reason, as Christians, we should acknowledge that the Jehovah’s Witnesses and the Mormons are cults. There is also something cultic about theological liberalism in the church, in its rejection of sound doctrine, and its embrace of heretical teachings. Theological liberalism is no longer Christian or Church. If you read Christianity and Liberalism by J. Gresham Machen, he makes the point well that those who reject the Trinity, the divinity & humanity of Jesus Christ, the authority of the Word of God, that is not Christianity at all. That is why you see many of the mainstream denominations dying out, as most churches that reject the Word of God will disappear or become a full-blown cult like the Mormons or the Jehovah’s Witnesses. Notice how Mormons and JWs have also rejected the historic Christian Church. There is a point at which sects can verge on the cultic, especially wherever Jesus Christ is rejected as Savior and Lord. We see that in the moral chaos that has ensued in many of the mainstream churches upon their rejection of core doctrines.

The all-encompassing purpose of any true or pure church is that in everything Jesus Christ would be preeminent (Col 1). Read also the goal of Paul’s ministry in Romans 1:1-6.

Finally, in its popular use, the term “cult” is frequently used to describe the visible manifestation of power or control in a society. There are scary things and horrific abuses that happen in these cults because men (and women), being sinful by nature, tend to believe that all authority in heaven and earth belongs to them, rather than to Christ. These things do happen from time to time within the true church as well. Every visible assembly of believers has both hypocrites and sinners. In fact, the church has been described as a “hospital for sinners”. Even (especially!) the pastors of the churches must trample daily over the bellies of their own lusts. But what distinguishes the true or pure church from these cults or synagogues of Satan, is that these churches seek to correct these sins and errors, not only among their members, but also among their leaders.

You see, in this world, it is not about whether, but which, authority you will submit too. Is it the authority of Christ or the Devil? You must see here the centrality of the Biblical truth that Jesus Christ is the sole Head of the Church (Col 1, Eph 1). Any authority that is wielded by the officers of the church is delegated authority (Matt. 16:18-19, 18:18-20; I Peter 5), not transferred authority. Jesus is the King and we are His subjects. We must bend our necks to the yoke of Jesus Christ, which is easy, and His burden light. The false church does not bend its neck to the yoke of Christ and as a result places its neck under the iron yoke of the tyranny of sin & of the Devil. All ministers, pastors, elders, deacons, theological professors are servants of Jesus Christ, the only universal bishop of the Church. The officers of the church, as guardians of the church, are not called to act on their own authority, on their own whims, rolling with the tides of culture and popular opinion, but rather, ought always to guard against deviating from what Christ, our only Master, has ordained for us.

This why the Apostle Paul when he advances the ministry of reconciliation in II Corinthians 5, in the power of the Spirit says boldly: “For if we are beside ourselves, it is for God; if we are in our right mind, it is for you. For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised.” (II Cor 5:13-15)

You see then, how Paul directs the power of the gospel into service. The work of the catholic church is for the life of the world, in service to Christ who is the sole Head of the Church, the King of kings and Lord of lords, that in everything He might be supreme.

End note: This post was initially posted on Substack by Nathan Zekveld

Photo by ThrowBack Graphics on Unsplash

On September 20, 2024 By Joel Ellis In Culture 4

Reflections on the Fall of a Minister

Many have already seen the news about Steve Lawson who has been removed from ministry after coming as his own accuser for “an inappropriate relationship” with a woman who was, apparently, not his wife. This is both devastating and disgusting. There is no excuse for such wickedness in a minister of the gospel. Those who partner with and shill for the accuser of the brethren will use this to defame and slander the ministries Mr. Lawson has been associated with as well as other traditional and conservative Christians who remain faithful to their wives and Savior. The Lord alone knows the damage that has been done to Mr. Lawson’s family and to the church he has served and what the long-term fallout will be. “The name of God is blasphemed among the Gentiles” because of the sins of God’s people (Rom. 2:24).

The Scriptures warn of the powerful danger of fleshly lust (1Cor. 6:19-20) and admonish Christians not to be presumptuous regarding their own fidelity and purity (1Cor. 10:12). Some will point out that many heroes of the faith have fallen prey to sexual sins, and that is true, but a pastor “must be blameless” (δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι). A minister may (and in many cases should) lose his ministry due to the kinds of sin he counsels other men for regularly in the church. What is considered only a weakness in a church member may constitute disqualification for a man ordained to the gospel ministry. There is a higher standard for those set apart to represent and serve Christ; there must be. J. C. Ryle said, “The best of men are only men at best,” and that is just as true of every pastor as of every other man in the world.

If we take our eyes off Christ, the result can be devastating, not only for our own soul but to the spiritual well-being of countless others. No one goes to bed a loyal disciple and wakes up as an apostate. No man is faithful to his wife one day only to suddenly become an adulterer the next. Grievous sin arises over time, built upon a series of compromises that are incremental and degenerative. At the same time, one foolish and wicked decision has the power to destroy a lifetime of faithful and fruitful labor. None of us should underestimate our capacity for evil, and none should be careless with the fire and poison that constantly surrounds and seeks to entice the godly.

May God have mercy on those who have been harmed by Mr. Lawson’s sin. May the Savior surround, support, and sustain his family who grieve over a husband and father’s crime. May the Lord comfort, restore, and preserve the congregation that has been betrayed and wounded by their pastor. May the God of grace grant repentance, godly contrition, and lasting change to Mr. Lawson and any others who are involved and implicated in this offense. May the King make his servants wise in the aftermath of this wickedness, that none would take for granted the position they have in Christ, and that all who are growing lax and comfortable with lust would be filled with holy fear and flee to the Lord who alone can deliver us not only from the guilt but also the tyrannical power of our sin.

On September 19, 2024 By Bill Smith In Discipleship, Prayer, Theology, Worship Like

Praying In The Spirit: What is Prayer?

Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to God. ~Romans 8:26-27

At this time, in the created order, a hauntingly bright symphony is being performed. The creation is groaning and travailing in the pains of childbirth like the deep, resonating, sad tones of a cello. The groans of the cello are joined in the same melodic progression by the violins of Christians’ groaning. As Christians, we find ourselves in harmony with the creation, giving it further voice because we share in the same pain, waiting with the rest of creation for the redemption of our bodies. But there is a third voice, a voice deeper and more fundamental in this symphony that controls it and moves it toward its conclusion. It is the double bass of the Spirit, groaning out wordless music to the Father. We and the rest of creation with us have joined with him so that we are taking up his groans, and he is taking up our groans in this symphony of prayer.

This is praying in the Spirit.

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On September 16, 2024 By Uri Brito In Culture 1

The Liturgy of Hospitality

We must shift our focus on liturgical efforts towards hospitality. This may seem straightforward, but implementing it on a large scale is no easy task. Some congregations may desire to embrace this approach but are hindered by self-inflicted wounds. Their priority is often showcasing their distinctiveness rather than demonstrating it through tangible actions.

In our inquirer’s class, we use a saying 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 are aware 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 worship 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 point is that liturgical worship should evoke a sense of the holy. Our liturgy should guide people to see God’s sovereignty permeating every aspect of worship, every line, and every response.

Once, a visitor told one of our congregants that even though the liturgy was foreign to her, it was incredibly joyful. But even if the impression is 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 manage 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, liturgy necessarily moves into homes. Ultimately, we may still appear strange, and our songs may still give a Victorian 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 this paradigm in our day.

On September 13, 2024 By Paul Liberati In Church, Culture, Theology 1

What Does Baptism Accomplish? Part Four: An Ordination Ceremony

In the previous installments, we’ve been examining the question: What Does Baptism Accomplish? Those who have been following will know the answer to that question is multifaceted and can be described from several angles.

At the most basic level, we saw that Baptism initiates a covenant relationship with the Triune God and with each of the three Persons in particular. In relation to the Father, baptism is adoptive: we become members of the Family of God. In relation to the Son, it is marital: we become members of the Bride of Christ. In relation to the Holy Spirit, it is ministerial: we become members of the Universal Priesthood of the Church. Therefore, baptism simultaneously functions as an adoption, marriage, and ordination ceremony.

Having established the first two propositions, we turn now to the third. The argument to follow is structured around three points: first, the baptism of Jesus was His ordination ceremony; second, our baptism was our ordination ceremony; third, in keeping with the pattern, we will consider the objective and subjective dimensions involved.

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On September 12, 2024 By Bill Smith In Church, Discipleship, Theology Like

The Church’s People

Tychicus. Onesimus. Aristarchus. Mark. Justus. Epaphras. Luke. Demas. Nymphas. Archippus. If you know your Scriptures really well, several of these names are familiar to you. Mark and Luke wrote two of the Gospels. Onesimus is a focus of Paul’s brief letter to Philemon. The others are not so well known. Tychicus is mentioned several times in the New Testament as Paul’s companion. Epaphras is highlighted in the opening of the letter to the Colossians. If you know Demas at all, it is probably because he is infamous for abandoning Paul “having loved this present world” (2 Tim 4:10). What they all hold in common is that they are all mentioned at the end of Colossians either sending greetings, being exhorted, or receiving praise.

It’s often tempting to skim over Paul’s greetings at the end of his letters. The main body of the letter is complete, so we tend to tune out as we continue reading or listening just to check off our daily Bible reading. However, if God has included these greetings in the letter, there must be a significant reason why the church needs them. These greetings are not mere formalities, but they carry a deeper message that we should not overlook.

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On September 12, 2024 By Kuyperian In Culture 1

10 Imperatives in an Age of Guilt-Manipulators

~Surround and build solid communities with robust orthodoxy and hearty creational ethics.

~Sing psalms of praise to God and imprecation against wickedness.

~Attend churches with qualified men serving as officers where the Bible is treasured.

~Raise intelligent and confident daughters who can detect charlatans and ambulance chasers. These wish to convince you of paradigms of perpetual victimhood.

~Feast often. Toast frequently. Rejoice always.

~Have babies and then look eagerly to being grandparents.

~Sit down for dinner as a household. Treasure your table!

~Shun evil boldly.

~Turn off woke/deconstructionist evangelicals from your modern dial. There are many better voices out there.

~Declare God’s theocratic rule and never apologize for the reign of King Jesus!

On September 5, 2024 By Bill Smith In Discipleship, Work Like

The Worldly Church

For the past two hundred-plus years, the Western Church has been in the grips of a dualism that pits the material world against the non-material world (which they unadvisedly call “spiritual”). This is nothing new in the church. We have been fighting this for almost two millennia in one form or another. Material things are intrinsically evil and must be shed. The great salvation will come when I die and shed this mortal coil to live in a disembodied bliss in heaven. When Jesus comes again, he will destroy this mortal world, putting an end to its evil.

This dualistic view of reality affects the way we understand Jesus’ commission in Matthew 28:19-20. Whatever Jesus tells us, he is not telling us our mission has anything to do with this material world. Fighting culture wars with the gospel is like rearranging deck chairs on the Titanic … or entering into a theological debate on social media: a waste of time. Jesus’ Commission is all about snatching souls out of the world so that they can leave this world behind along with us.

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