Friday, September 23, 2016

The Ordained Ministry of Teaching and the Sacraments

We celebrate the Lord’s Supper every Lord’s Day in our congregation. Though weekly observance is not commanded in the Scriptures, it seems evident this was the practice of the early church (Acts 2:42; 20:7; 1Cor. 11:17-34; cf. 16:1-2) and that frequent observance is desirable even if not required (Luke 22:19-20; 1Cor. 11:26, 33). The frequency of communion is not mandated by the OPC, so different intervals (including weekly observance) are found in different congregations within the denomination. But so long as circumstances permit, our local church will continue to observe the Lord’s Supper weekly in one of our Lord’s Day services.

In 2015 when our elders began studying the Westminster Confession together, one of the issues that had to be considered was the proper administration of the sacraments. Many of us had been in churches before where the Lord’s Supper and baptism were observed very casually. In modern times it is common for non-ordained persons to administer both sacraments and even for them to be observed privately away from the gathered Church. This is largely a modern practice and result of individualism in western culture. The Reformed tradition in general and the Westminster Confession of Faith in particular take a very different, far more historical view of the sacraments.

There be only two sacraments ordained by Christ our Lord in the Gospel; that is to say, baptism, and the Supper of the Lord: neither of which may be dispensed by any, but by a minister of the Word lawfully ordained. (WCF 27.4, emp. added)

The OPC’s Book of Church Order describes the proper administration of the sacraments:

4. The Sacraments

a. The sacraments, baptism and the Lord's Supper, as visible signs and seals of the Word of the covenant, are important elements of public worship. They represent Christ and his benefits, confirm his people's participation in him, visibly mark off from the world those who belong to his church, and solemnly bind them to covenant faith and loyalty.

b. Because the sacraments are ordinances of Christ for the benefit of the visible church, they are to be administered only under the oversight of the government of the church. Moreover, in ordinary circumstances they are properly administered only in a gathering of the congregation for the public worship of God, baptism being a sacrament whereby the parties baptized are solemnly admitted into the visible church, and the Lord's Supper signifying and sealing the communion of believers with Christ and with each other as members of his mystical body. Nevertheless, if a session judges that circumstances require otherwise, the sacraments may be administered elsewhere; but, in any event, the church must be represented in the service.

c. Although the efficacy of the sacraments does not depend upon the piety or intention of the person administering them, they are not to be administered by any private person, but only by a minister of the Word. (Directory of Public Worship II.a.4)

Why have the Church in general and Reformed Christians in particular only allowed ordained teachers to administer the sacraments? It is not because of a misguided tradition left-over from Roman Catholicism, nor is it because we believe the effectiveness of the sacraments depends upon the person administering them. As a general rule, we regard a person who is baptized in a Trinitarian context whether by an ordained minister or not as truly baptized. We would regard baptisms by a non-ordained person as irregular, though not invalid, because we believe it is not only historical but biblical under ordinary circumstances to limit administration of the sacraments to ordained ministers. What follows are four reasons for this conviction.

1) Ministers of the Word are stewards of the mysteries of God (1Cor. 4:1). A steward is a servant, but much more than a servant. A steward has special responsibility (cf. Luke 16:1-2) and thus a higher degree of accountability to his master (1Cor. 4:2; cf. Jas. 3:1). Every Christian is a servant of Jesus Christ, but not every believer is a steward of the mysteries of God. Teaching ministers are. What is this mystery committed to their care? It is the gospel of Jesus Christ, the message which brings life and death to those in the world (2Cor. 2:15-16). Ministers are specially “commissioned by God” to administer this mystery of grace (2Cor. 2:17); the sacraments are an intrinsic part of it.

2) The gospel and the sacraments belong together (Matt. 28:18-20; Acts 2:36-42). The sacraments are only valid when coupled with the gospel message. There is no spiritual power or value in getting a person wet or eating bread and wine, but when these rituals are combined with the gospel message, the water becomes a sign of the “washing of regeneration and renewing of the Holy Spirit” (Tit. 3:4-5; cf. John 3:3, 5). The bread becomes Christ’s body and the wine becomes His blood, not literally and metaphysically but spiritually and symbolically (1Cor. 11:23-25). When the Church celebrates the sacraments it confesses its faith in Christ (1Cor. 11:26). The gospel, the sacraments, and the gathered Church belong together (Acts 2:41-42; 20:7; 1Cor. 11:33). Though some may be baptized outside of the gathered Church in unusual circumstances, there is no biblical evidence of the Supper ever being eaten apart from the assembled local church. The unity of the gospel, sacraments, and local church strongly support the administration of those sacraments by an ordained minister of the word (cf. Heb. 13:7, 17).

3) Pastors and teachers are given by God to the church to edify it (Eph. 4:11-12). This is a special function, ordained by God. How is the Church edified? By meeting Christ in the Word and sacraments (Acts 2:42; 20:28; 1Pet. 5:1-5). The local church is not a democratically determined association. Shepherds and teachers are given by God to the Church for its up-building and welfare. Since the sacraments are central to the local church’s faith, worship, and practice, it makes sense their administration would belong to the stewards given to them by the Lord.

4) The administration of the sacraments has historically been limited to teaching ministers and elders since the earliest days of the Church. Evidence from Justin Martyr and Tertullian demonstrates this as well as the later, codified instructions in The Apostolic Constitutions. In fact, it is hard to imagine this issue even being debated—unless among some heretical sect—until the Reformation during the revolutionary movement led by the Anabaptists. In western culture we take individual liberties to such an extreme that we almost imagine any distinction of functions to be unchristian, but we should recognize that there are different roles in the Church without any difference in personal value (e.g. 1Tim. 2:11-3:13). Though we are all equal in Christ, not all Christians are elders, and not all who are elders are devoted or appointed by God for the ministry of the Word (1Tim. 5:17). The sacerdotal errors of the Roman Catholic Church with an exaggerated clergy-laity distinction and a diminishing or denying of the priesthood of all believers is clearly wrong, but denying this error does not mean opening the sacraments and pulpit to anyone and everyone who professes the name of Christ. There is a biblical and historical balance to be found between those two extremes.

This is why we agree with the Westminster Confession that baptism and the Lord’s Supper should only be administered by a lawfully ordained minister, one recognized, called, and confirmed by the Church, not one who made himself a minister by starting a church in his living room. The sacraments belong with the teaching ministry of the Church, the preached Word, and that ministry belongs to those whom God has gifted, called, and set apart for that work and purpose.

There are consequences of this conviction. On the rare occasions when our congregation is without an ordained teaching minister on the Lord’s Day, the Lord’s Supper will not be celebrated. For example, the elders might invite a licentiate to preach on those days, but because he has only been licensed to preach and not formally ordained, the congregation would not observe the Lord’s Supper on those Sundays. This is unusual when a church has become accustomed to weekly observance, but it is important that we understand why we abstain on those Lord’s Days. Eating the Lord’s Supper is a privilege of God’s people, but when circumstances do not permit its proper observance, there is no fault in abstaining from its celebration. Just as we would not permit private observance of the Supper if a family simply decided to stay at home on the Lord’s Day, neither should we provide the Supper without the proper context for its celebration under the ordained ministry of the Word.JME (September 2016)

Simple Strategies for Devotional Bible Reading

Our primary study and intensive learning of the Bible should come in the context of the Church’s teaching ministry. After all Christ gave the apostles, prophets, evangelists, pastors, and teachers to equip the saints and edify the body (Eph. 4:11-12). But this does not mean you should never read or study the Bible outside of church gatherings or organized Bible studies. Every Christian can benefit from regular time set aside to read and meditate on God’s Word. As you do so, here are some helpful ways for getting more out of what you read.

1) Keep a Bible Reading Journal
This can be a simple notebook, journal, or even an app or program on your laptop, tablet, or smartphone. Record the date, the passage(s) read, and any of the following observations you choose to make. This journal will help you assess the consistency of your Bible reading and will preserve a record of what God has been teaching you through it.

2) Look for Three Things Each Time You Read
Whenever you sit down to read, look for three things to help you pay attention and actively learn as you read. First, look for something new that you don’t remember seeing before. We should expect to learn when we read the Bible. Second, identify your favorite part. Bible reading should be enjoyable; it is a delight, not merely a duty (cf. Psa. 1:2). Third, note at least one practical application from your reading. We aspire to be doers of the Word, not merely hearers of it (cf. Jas. 1:22).

3) Take a T.R.I.P. through Your Bible as You Read
T.R.I.P. is a simple acronym that suggests four issues to be mindful of as we read. Pay attention to passages that should prompt thanksgiving, repentance, intercession, and praise. If you keep a detailed journal, these passages can be noted for later review or added to a weekly prayer list. These four points can be especially helpful in identifying practical applications. Giving thanks, repenting, interceding in prayer, and praising God are all appropriate ways of applying Scripture.

4) Pray About What You Read
Pray for God’s blessing before your read (Psa. 119:18), then take a few minutes to pray about what you have read when you finish. Give thanks to God for his Word and for what you have learned, pray for others to enjoy the blessings promised, and seek his grace to be obedient.

5) Choose a Portion To Memorize and Meditate on Each Week
Some verses you encounter may stay with you the rest of the day, but consider a disciplined habit of identifying at least one verse to commit to memory each week. This will help you meditate on the Word of God, and whether you retain the verse or not, you will benefit from repeating it often to yourself during the week. Soli Deo Gloria! –JME