Transcript Let the Church be the Church

Let the Church
be the Church
Good Shepherd Presbyterian Church
Winter 2012-2013
1
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What is a CHURCH ?
“A place where people worship Jesus.”
- 10 year old Kaitlyn
“A place where people get together and worship Jesus?”
- 8 year old Abigail
“I dunno…” - 6 year old Megan
7 year old Cateline Glendonbrook - North Essex, England:
“… (the) church as it is universally understood, contains in it all the
elect of God that have been, are, or shall be. But being considered
more particularly, as it is seen in this present world, it consists of a
company and fellowship of faithful and holy people gathered together
in the name of Christ Jesus, their only king, priest, and prophet,
worshipping him properly, being peaceably and quietly governed by
his officers and laws, keeping the unity of faith in the bond of peace
and love unfeigned."
- Henry Barrow, Puritan, in 1589
What is a CHURCH ?
- dictionary.com
a typical definition of the church
by The Charleston Association:
“A particular gospel church consists of a company of saints
incorporated by a special covenant into one distinct body, and
meeting together in one place, for the enjoyment of fellowship with
each other and with Christ their head, in all his institutions, to their
mutual edification and the glory of God through the Spirit.”
Let the Church
be the Church
-
Context: a brief historical look at recovery of the Gospel in the Reformation
-
the Church as defined by the Westminster Confession, and others
-
the essential marks of a True Church
-
its orthodoxy and creeds (Apostles, Nicene, Athanasian)
-
the marks of a healthy church
-
its evangelistic mission and how the individual believer should participate
- the marks of a healthy believer
Some Historical Context
Late 1300s – John Wycliffe and “Lollards”
Early 1400s – Jan Hus - Prague
1436 – Gutenberg’s Press
Augsburg
Confession
1530
Canons
of Dort
1619
Gallic
2nd Helvetic
Confession Confession
1559
1562-66
1500
Westminster
Confession
1646
2nd London Baptist
Confession
1689
1600
95 Theses 1st Helvetic Geneva The Scot’s
1517 Confession Bible Confession
1560
1560
1536
1700
KJV
1611
Belgic
Confession
1651
Hallows Mass (Hallowmas)
- All Hallows Eve (Oct 31)  Reformation Day – Oct 31, 1517
- All Saints Day (Nov 1)
- All Souls Day (Nov 2)
Some Historical Context
Late 1300s – John Wycliffe and “Lollards”
Jan Hus - Prague
1436 – Gutenberg’s Press
Augsburg
Confession
1530
Canons
of Dort
1619
Gallic
2nd Helvetic
Confession Confession
1559
1562-66
1500
Westminster
Confession
1646
2nd London Baptist
Confession
1689
1600
95 Theses 1st Helvetic Geneva The Scot’s
1517 Confession Bible Confession
1560
1560
1536
1700
KJV
1611
Luther 1483-1546
Calvin 1509-1564
Knox 1514-1572
Belgic
Confession
1651
Man is fallen, but not completely
Justification is conditional on man
Christ atoned for sins of ALL mankind
Man can resist God by his own free will
Man can lose his salvation (??)
Jacobus Arminius 1560-1609
Mary Tudor
Henry VIII 1553-1558
1509-1547
Edward VI
1547-1553
Augsburg
Confession
1530
TUDORS
Elizabeth I
James I
William III
Charles I
Charles II
1558 - 1603
1603-1625 1625-1649
& Mary II
1660-1685
James VI
James VII
1567-1625
Oliver Cromwell
James II
Commonwealth
1685-1689
1653-1658
Canons
of Dort
1619
Gallic
2nd Helvetic
Confession Confession
1559
1562-66
1500
95 Theses
1517
STUARTS
Westminster
Confession
1646
1600
Geneva The Scot’s
Bible Confession
1560
1560
2nd London Baptist
Confession
1689
1700
KJV
1611
Belgic
Confession
1651
Mary Tudor
Henry VIII 1553-1558
1509-1547
Edward VI
1547-1553
Augsburg
Confession
1530
TUDORS
Elizabeth I
James I
William III
Charles I
Charles II
1558 - 1603
1603-1625 1625-1649
& Mary II
1660-1685
James VI
James VII
1567-1625
Oliver Cromwell
James II
Commonwealth
1685-1689
1653-1658
Canons
of Dort
1619
Gallic
2nd Helvetic
Confession Confession
1559
1562-66
1500
95 Theses
1517
STUARTS
Westminster
Confession
1646
1600
Geneva The Scot’s
Bible Confession
1560
1560
2nd London Baptist
Confession
1689
1700
KJV
1611
“Puritan” Movement
Belgic
Confession
1651
Mary Tudor
Henry VIII 1553-1558
1509-1547
Edward VI
1547-1553
Augsburg
Confession
1530
TUDORS
Elizabeth I
James I
William III
Charles I
Charles II
1558 - 1603
1603-1625 1625-1649
& Mary II
1660-1685
James VI
James VII
1567-1625
Oliver Cromwell
James II
Commonwealth
1685-1689
1653-1658
Canons
of Dort
1619
Gallic
2nd Helvetic
Confession Confession
1559
1562-66
1500
95 Theses
1517
STUARTS
Westminster
Confession
1646
1600
Geneva The Scot’s
Bible Confession
1560
1560
Puritans / Separatists
1700
KJV
1611
“Puritan” Movement
2nd London Baptist
Confession
1689
Belgic
Confession
1651
(separatists)
Presbyterians
Baptists
Congregationalists
Anglicans / Episcopalians
1st London Baptist
Confession - 1644
Puritans like Samuel Rutherford up in Scotland who wrote his book
Lex Rex, “the law is king,” said that finally the law, not a man, is king.
In that we see the seeds of our own American Revolution.
Thomas MacCaulay … also wrote, “The Puritan really is two different
men – the one all self-abasement, penitence, gratitude, passion, the other
proud, calm, inflexible, sagacious. He prostrated himself in the dust
before his Maker, but he set his foot on the neck of his king.”
Well, that’s true. Many academic careers have been made by showing
that American democracy comes from Puritanism, comes from the
impulses there that we finally answer to God and God alone.
The English Reformation, 16th Century
Capitol Hill Baptist Church, Washington D.C.
Core Seminars
https://online.hillsdale.edu/page.aspx?pid=1735
God whispers to us in
our pleasures, speaks in
our conscience, but
shouts in our pains; it is
His megaphone to rouse
a deaf world.”
~ C.S. Lewis
Let the Church
be the Church
Good Shepherd Presbyterian Church
Winter 2012-2013
2
Mary Tudor
Henry VIII 1553-1558
1509-1547
Edward VI
1547-1553
Augsburg
Confession
1530
TUDORS
Elizabeth I
James I
William III
Charles I
Charles II
1558 - 1603
1603-1625 1625-1649
& Mary II
1660-1685
James VI
James VII
1567-1625
Oliver Cromwell
James II
Commonwealth
1685-1689
1653-1658
Canons
of Dort
1619
Gallic
2nd Helvetic
Confession Confession
1559
1562-66
1500
95 Theses
1517
STUARTS
Westminster
Confession
1646
1600
Geneva The Scot’s
Bible Confession
1560
1560
Puritans / Separatists
1700
KJV
1611
“Puritan” Movement
2nd London Baptist
Confession
1689
Belgic
Confession
1651
(separatists)
Presbyterians
Baptists
Congregationalists
Anglicans / Episcopalians
1st London Baptist
Confession - 1644
Mary Tudor
Henry VIII 1553-1558
1509-1547
-1384 –John Wycliffe
Edward VI
-1415 -Jan Hus
-1436 -Gutenberg’s 1547-1553
Press
Augsburg
Confession
1530
Elizabeth I
James I
Charles I
Charles II
William III
1558 - 1603
1603-1625 1625-1649
1660-1685
& Mary II
James VI
James VII
1567-1625
Oliver Cromwell
James II
Commonwealth
1685-1689
1653-1658
“Puritan” Movement
(separatists)
Gallic
Confession
1559
1500
95 Theses
1517
Canons
of Dort
1619
2nd Helvetic
Confession
1562-66
1600
Geneva The Scot’s
Bible
Confession
1560
1560
-1453 - Fall of Constantinople (Age of Discovery)
Westminster
Confession
1646
1st London
KJV
Belgic
Baptist
1611 ConfessionConfession
1651
1644
2nd London Baptist
Confession
1689
1700
1545-1563 – Council of Trent
The Counter-Reformation
Mary Tudor
Henry VIII 1553-1558
1509-1547
-1384 –John Wycliffe
Edward VI
-1415 -Jan Hus
-1436 -Gutenberg’s 1547-1553
Press
Augsburg
Confession
1530
Elizabeth I
James I
Charles I
Charles II
William III
1558 - 1603
1603-1625 1625-1649
1660-1685
& Mary II
James VI
James VII
1567-1625
Oliver Cromwell
James II
Commonwealth
1685-1689
1653-1658
“Puritan” Movement
(separatists)
Gallic
Confession
1559
1500
95 Theses
1517
Canons
of Dort
1619
2nd Helvetic
Confession
1562-66
1600
Geneva The Scot’s
Bible
Confession
1560
1560
Westminster
Confession
1646
2nd London Baptist
Confession
1689
1st London
KJV
Belgic
Baptist
1611 ConfessionConfession
1651
1644
-1453 - Fall of Constantinople (Age of Discovery)
-1492 - Columbus
-1497 - 1524 - Vasco Da Gama
- after Popes Gregory VII (1073-1085) and Innocent III (1198-1216):
declining power of the Papacy and rising corruption in the church
… leads to disaffection in the ruling class with the popes, and Nationalism
1700
The dissolution is such, that the souls entrusted
to the clergy receive great damage, for we are told
that the majority of the clergy are living in open
concubinage, and that if our justice intervenes in
order to punish them, they revolt and create a
scandal, and that they despise our justice to the
point that they arm themselves against it.
Isabella of Castille – November 1500
Mary Tudor
Henry VIII 1553-1558
1509-1547
Edward VI
1547-1553
Augsburg
Confession
1530
Elizabeth I
James I
Charles I
Charles II
William III
1558 - 1603
1603-1625 1625-1649
1660-1685
& Mary II
James VI
James VII
1567-1625
Oliver Cromwell
James II
Commonwealth
1685-1689
1653-1658
“Puritan” Movement
(separatists)
Gallic
Confession
1559
Canons
of Dort
1619
2nd Helvetic
Confession
1562-66
1500
1600
Geneva The Scot’s
Bible
Confession
1560
1560
95 Theses
1517
-1453 - Fall of Constantinople
-1492 - Columbus
-1497 - 1524 - Age of Discovery - Vasco Da Gama
-1521 – Diet Of Worms (Charles V / I)
Westminster
Confession
1646
1st London
KJV
Belgic
Baptist
1611 ConfessionConfession
1651
1644
2nd London Baptist
Confession
1689
1700
962-1806 A.D.
The Holy Roman Empire circa 1530
Emperor – Charles V (Charles I of Spain)
In 962 Otto I was crowned Holy Roman
Emperor ; the Roman imperial title was
first restored to Charlemagne by Pope
Leo III in 800.
In the feudal hierarchy, a medieval Holy Roman Emperor
was primus inter pares (first among equals) among the
other medieval Roman Catholic monarchs; he was the
"Senior Monarch in (Catholic) Christendom" and the
"secular arm of the Catholic Church".
DIET OF WORMS
January 28 - May 25, 1521
Luther’s Crimes
Luther had challenged the absolute authority of the Pope over the Church by
maintaining that the doctrine of indulgences as authorized and taught by the
Pope, was wrong. (the 95 Theses)
Luther maintained that salvation was by faith alone without reference to good
works, alms, penance, or the ‘sacraments’ of the Roman Church. (sola fide)
Luther maintained that the sacraments were a "means of grace", meaning
that while grace was imparted through the Sacraments, the credit for the action
belonged to God and not to the individual. (soli Deo gloria)
Luther had also challenged the authority of the Church by maintaining that all
doctrines and dogmata of the Church not found in Scripture should be discarded.
(sola Scriptura)
Five Solas of the Reformation
Sola Gratia
Sola Fide
Solus Christus
Soli Deo Gloria
Sola Scriptura
grace alone
faith alone
Christ alone
the glory to God alone
Scripture alone
Justification is by grace alone through faith alone because of Christ alone
to the glory of God alone.
The inerrant Scripture (the Bible) is the sole source of written divine
revelation, which alone can bind the conscience.
Luther is now to be seen as a convicted heretic. He has
twenty-one days from the fifteenth of April. After that time no
one should give him shelter. His followers also are to be
condemned, and his books will be erased from human memory.
For this reason we forbid anyone from this time forward to
dare, either by words or by deeds, to receive, defend, sustain,
or favour the said Martin Luther. On the contrary, we want
him to be apprehended and punished as a notorious heretic,
as he deserves, to be brought personally before us, or to be
securely guarded until those who have captured him inform us,
where upon we will order the appropriate manner of
proceeding against the said Luther. Those who will help in
his capture will be rewarded generously for their good work.
EDICT OF WORMS , 1521
EDICT OF WORMS , 1521
While the Edict was harsh, Charles was so preoccupied with political and
military concerns elsewhere that it was never enforced.
On his way home from Worms, Luther was ‘kidnapped’ by a local
nobleman and secreted away to Wartburg Castle.
Eventually Luther was allowed to return to public life and became
instrumental in laying the groundwork for the Protestant Reformation
Mary Tudor
Henry VIII 1553-1558
1509-1547
Edward VI
1547-1553
Augsburg
Confession
1530
Elizabeth I
James I
Charles I
William III
Charles II
1558 - 1603
1603-1625 1625-1649
& Mary II
1660-1685
James VI
James VII
1567-1625
Oliver Cromwell
James II
Commonwealth
1685-1689
1653-1658
“Puritan” Movement
(separatists)
Gallic
Confession
1559
Canons
of Dort
1619
2nd Helvetic
Confession
1562-66
1500
1600
Geneva The Scot’s
Bible
Confession
1560
1560
95 Theses
1517
-1453 - Fall of Constantinople
-1492 - Columbus
-1497 - 1524 - Vasco Da Gama
-1521 – Diet Of Worms (Charles V / I)
-1522-25 - Peasants War – Germany
- 1530 – Augsburg Confession
(Melancthon)
Westminster
Confession
1646
1st London
KJV
Belgic
Baptist
1611 ConfessionConfession
1651
1644
2nd London Baptist
Confession
1689
1700
The Augsburg Confession - 1530
Article VII: The Church . Also they teach that one holy Church is to
continue forever. The Church is the congregation of saints, in which the
Gospel is rightly taught and the Sacraments are rightly administered.
And to the true unity of the Church it is enough to agree concerning the
doctrine of the Gospel and the administration of the Sacraments. Nor is it
necessary that human traditions, that is, rites or ceremonies, instituted by men,
should be everywhere alike. As Paul says: One faith, one Baptism, one God
and Father of all, etc. Eph. 4, 5. 6.
Article VIII: What the Church Is. Although the Church properly is the
congregation of saints and true believers, nevertheless, since in this life many
hypocrites and evil persons are mingled therewith, it is lawful to use
Sacraments administered by evil men, according to the saying of Christ: The
Scribes and the Pharisees sit in Moses' seat, etc. Matt. 23:2. Both the
Sacraments and Word are effectual by reason of the institution and
commandment of Christ, notwithstanding they be administered by evil men.
They condemn the Donatists, and such like, who denied it to be lawful to use
the ministry of evil men in the Church, and who thought the ministry of evil
men to be unprofitable and of none effect.
Let the Church
be the Church
Good Shepherd Presbyterian Church
Winter 2012-2013
3
Mary Tudor
Henry VIII 1553-1558
1509-1547
-1384 –John Wycliffe
Edward VI
-1415 -Jan Hus
-1436 -Gutenberg’s 1547-1553
Press
Augsburg
Confession
1530
Elizabeth I
James I
William III
Charles I
Charles II
1558 - 1603
1603-1625 1625-1649
& Mary II
1660-1685
James VI
James VII
1567-1625
Oliver Cromwell
James II
Commonwealth
1685-1689
1653-1658
“Puritan” Movement
(separatists)
Gallic
Confession
1559
Canons
of Dort
1619
2nd Helvetic
Confession
1562-66
1500
1600
Geneva The Scot’s
Bible
Confession
1560
1560
95 Theses
1517
-1453 - Fall of Constantinople
-1492 - Columbus
-1497 - 1524 - Vasco Da Gama
-1521 – Diet Of Worms (Charles V / I)
-1522-25 - Peasants War – Germany
- 1530 – Augsburg Confession
Westminster
Confession
1646
1st London
KJV
Belgic
Baptist
1611 ConfessionConfession
1651
1644
2nd London Baptist
Confession
1689
1700
Mary Tudor
Henry VIII 1553-1558
1509-1547
-1384 –John Wycliffe
Edward VI
-1415 -Jan Hus
-1436 -Gutenberg’s 1547-1553
Press
Augsburg
Confession
1530
Elizabeth I
James I
William III
Charles I
Charles II
1558 - 1603
1603-1625 1625-1649
& Mary II
1660-1685
James VI
James VII
1567-1625
Oliver Cromwell
James II
Commonwealth
1685-1689
1653-1658
“Puritan” Movement
(separatists)
Gallic
Confession
1559
Canons
of Dort
1619
2nd Helvetic
Confession
1562-66
1500
1600
Geneva The Scot’s
Bible
Confession
1560
1560
95 Theses
1517
-1453 - Fall of Constantinople
Westminster
Confession
1646
2nd London Baptist
Confession
1689
1st London
KJV
Belgic
Baptist
1611 ConfessionConfession
1651
1644
1700
-1588 – Spanish Armada defeated by England
-1492 - Columbus
-1497 - 1524 - Vasco Da Gama
-1521 – Diet Of Worms (Charles V / I)
-1522-25 - Peasants War – Germany
- 1530 – Augsburg Confession
-1607 Jamestown Founded
-1620 - northern HRE becomes Calvinist
-1620 -Plymouth Rock *
-1636 Connecticut (haven for Puritans)
https://online.hillsdale.edu/page.aspx?pid=1735
The Holy Roman Empire circa 1530
Emperor – Charles V (Charles I of Spain)
The Augsburg Confession - 1530
Article VII: The Church . Also they teach that one holy Church is to
continue forever. The Church is the congregation of saints, in which the
Gospel is rightly taught and the Sacraments are rightly administered.
And to the true unity of the Church it is enough to agree concerning the
doctrine of the Gospel and the administration of the Sacraments. Nor is it
necessary that human traditions, that is, rites or ceremonies, instituted by men,
should be everywhere alike. As Paul says: One faith, one Baptism, one God
and Father of all, etc. Eph. 4, 5. 6.
Article VIII: What the Church Is. Although the Church properly is the
congregation of saints and true believers, nevertheless, since in this life many
hypocrites and evil persons are mingled therewith, it is lawful to use
Sacraments administered by evil men, according to the saying of Christ: The
Scribes and the Pharisees sit in Moses' seat, etc. Matt. 23:2. Both the
Sacraments and Word are effectual by reason of the institution and
commandment of Christ, notwithstanding they be administered by evil men.
They condemn the Donatists, and such like, who denied it to be lawful to use
the ministry of evil men in the Church, and who thought the ministry of evil
men to be unprofitable and of none effect.
If the inner man is such that he finds his delight
in the law of God because he has been created
in the divine image in order to have communion
with him, it follows that there will be no law or
word which will delight that inner man more than
the word of God.
Ulrich Zwingli
Let us beware lest our words and thoughts go
beyond what the Word of God tells us. We
must leave to God his own knowledge, and
conceive him as he makes himself known to us,
without attempting to discover anything about
his nature apart from His word.
John Calvin
HYPER CALVINISM
The secret things belong to
the LORD our God, but the
Reformed View of the Will of God
things that are revealed
A.
B.
belong to us and to our
1. Decretive
1. Revealed children forever, that we may
do all the words of this law.
2. Preceptive
2. Secret
Deut 29:29
3. Dispositive (‘will of disposition’)
Beliefs of Hyper Calvinism (emphasis on Secret Will of God)
- Not interested in the REVEALED WILL, but in the SECRET WILL
- The unregenerate seek to do as much evil as possible
(‘utterly depraved’ vs. ‘totally depraved’)
- God is the creator of ALL sin and evil (vindictiveness)
- God is sovereign in ALL things (including reprobation and election),
THEREFORE - the Gospel does not need to be proclaimed.
- Men have no independent will – secondary causes are of no effect.
- A sign of election must be sought before repentance.
- It is wrong to proselytize.
Hyper-Calvinism is not
- There is no ‘common grace’ for the unregenerate.
Christian, or Calvinistic, or
- It is wrong to fellowship with Arminians.
- All the elect will be converted to Hyper Calvinism. Biblical – it is simply wrong
"Being a Christian ... is a character which I
prize far above all this world has or can
boast. ... The Bible is a book worth more
than all the other books that were ever
printed. ... This is all the inheritance I can
give to my dear family. The religion of
Christ can give them one, which will make
them rich indeed.”
Patrick Henry
https://online.hillsdale.edu/page.aspx?pid=1735
Mary Tudor
Henry VIII 1553-1558
1509-1547
-1384 –John Wycliffe
Edward VI
-1415 -Jan Hus
-1436 -Gutenberg’s 1547-1553
Press
Augsburg
Confession
1530
Elizabeth I
James I
Charles I
Charles II
William III
1558 - 1603
1603-1625 1625-1649
1660-1685
& Mary II
James VI
James VII
1567-1625
Oliver Cromwell
James II
Commonwealth
1685-1689
1653-1658
“Puritan” Movement
(separatists)
Gallic
Confession
1559
Canons
of Dort
1619
2nd Helvetic
Confession
1562-66
1500
1600
Geneva The Scot’s
Bible
Confession
1560
1560
95 Theses
1517
-1453 - Fall of Constantinople
Westminster
Confession
1646
1st London
KJV
Belgic
Baptist
1611 ConfessionConfession
1651
1644
2nd London Baptist
Confession
1689
1700
-1588 – Spanish Armada defeated
-1492 - Columbus
-1607 Jamestown Founded
-1497 - 1524 - Vasco Da Gama
-1620 - northern HRE becomes Calvinist
-1521 – Diet Of Worms (Charles V / I)
-1522-25 - Peasants War – Germany
-1620 -Plymouth Rock
-1636 Connecticut (haven for Puritans)
1545-1563 – Council of Trent
Council of Trent – Justification by Faith Alone Anathemas (sample of 23)
Canon 9.
If anyone says that the sinner is justified by faith alone, meaning that nothing
else is required to cooperate in order to obtain the grace of justification, and that
it is not in any way necessary that he be prepared and disposed by the action of
his own will, let him be anathema.
Canon 11.
If anyone says that men are justified either by the sole imputation of the justice
of Christ or by the sole remission of sins, to the exclusion of the grace and the
charity which is poured forth in their hearts by the Holy Ghost, and remains in
them, or also that the grace by which we are justified is only the good will of
God, let him be anathema.
Canon 12.
If anyone says that justifying faith is nothing else than confidence in divine mercy,
which remits sins for Christ’s sake, or that it is this confidence alone that justifies
us, let him be anathema.
Canon 13.
If anyone says that in order to obtain the remission of sins it is necessary for every
man to believe with certainty and without any hesitation arising from his own
weakness and indisposition that his sins are forgiven him, let him be anathema.
http://www.reformed.org/documents/wcf_with_proofs/index.html?body=/documents/wcf_with_proofs/ch_XIV.html
http://www.spurgeon.org/~phil/creeds/bcof.htm#part14
Augsburg
Confession
1530
1500
95 Theses
1517
Canons
of Dort
1619
Gallic
2nd Helvetic
Confession Confession
1559
1562-66
Westminster
Confession
1646
1600
Geneva The Scot’s
Bible Confession
1560
1560
2nd London Baptist
Confession
1689
1700
KJV
1611
Belgic
Confession
1651
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
I
Of the Holy Scripture
II
Of God, and of the Holy Trinity
III
Of God's Eternal Decree
The Westminster Confession
IV
Of Creation
V
Of Providence
VI
Of the Fall of Man, of Sin, and the Punishment thereof
VII
Of God's Covenant with Man
VIII Of Christ the Mediator
IX
Of Free Will
X
Of Effectual Calling
XI
Of Justification
XII
Of Adoption
XIII Of Sanctification
XIV Of Saving Faith
XV
Of Repentance unto Life
XVI Of Good Works
XVII Of the Perseverance Of the Saints
XVIII Of Assurance Of Grace and Salvation
XIX Of the Law Of God
XX
Of Christian Liberty, and Liberty Of Conscience
XXI Of Religious Worship, and the Sabbath Dayå
XXII Of Lawful Oaths and Vows
XXIII Of the Civil Magistrate
XXIV Of Marriage and Divorce
XXV Of the Church
XXVI Of the Communion Of Saints
XXVII Of the Sacraments
XXVIII Of Baptism
XXIX Of the Lord's Supper
XXX Of Church Censures
XXXI Of Synods and Councils
XXXII Of the State Of Men after Death, and Of the Resurrection Of the Dead
XXXIII Of the Last Judgment
of Faith
I. The catholic or universal Church, which is invisible, consists of the whole number of
the elect, that have been, are, or shall be gathered into one, under Christ the head
thereof; and is the spouse, the body, the fullness of Him that filleth all in all.
II. The visible Church, which is also catholic or universal under the Gospel (not
confined to one nation, as before under the law), consists of all those throughout the
world that profess the true religion; and of their children: and is the kingdom of the
Lord Jesus Christ, the house and family of God, out of which there is no ordinary
possibility of salvation.
WCF – 1646 – Article 25 – The Church
"It was not for societies or states that Christ died, but for men.“
-- C.S. Lewis
Let the Church
be the Church
Good Shepherd Presbyterian Church
Winter 2012-2013
4
Augsburg
Confession
1530
Gallic
2nd Helvetic
Confession Confession
1559
1562-66
1500
95 Theses
1517
KJV
1611
1600
Geneva The Scot’s
Bible Confession
1560
1560
Westminster
Confession
1646
2nd London Baptist
Confession
1689
1700
Canons
of Dort
1619
Belgic
Confession
1st London Baptist
1651
Confession - 1644
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
Chapter
I
Of the Holy Scripture
II
Of God, and of the Holy Trinity
III
Of God's Eternal Decree
The Westminster Confession
IV
Of Creation
V
Of Providence
VI
Of the Fall of Man, of Sin, and the Punishment thereof
VII
Of God's Covenant with Man
VIII Of Christ the Mediator
IX
Of Free Will
X
Of Effectual Calling
XI
Of Justification
XII
Of Adoption
XIII Of Sanctification
XIV Of Saving Faith
XV
Of Repentance unto Life
XVI Of Good Works
XVII Of the Perseverance Of the Saints
XVIII Of Assurance Of Grace and Salvation
XIX Of the Law Of God
XX
Of Christian Liberty, and Liberty Of Conscience
XXI Of Religious Worship, and the Sabbath Dayå
XXII Of Lawful Oaths and Vows
XXIII Of the Civil Magistrate
XXIV Of Marriage and Divorce
XXV Of the Church
XXVI Of the Communion Of Saints
XXVII Of the Sacraments
XXVIII Of Baptism
XXIX Of the Lord's Supper
XXX Of Church Censures
XXXI Of Synods and Councils
XXXII Of the State Of Men after Death, and Of the Resurrection Of the Dead
XXXIII Of the Last Judgment
of Faith
Some Questions
1. What is the invisible church?
2. What is the visible church?
3. Are these two different churches or the same church?
4. What is the church not?
There are a lot of things the Church is not but at least:
- It is not established by, defined by or ruled over by anyone but Jesus.
- It is not to establish or hold lordship of one saint over another.
- It is not to go under the authority of others nor lead men into bondage
where some men will rule over mankind.
- It is not to scatter the flock but bring them together in charity and love.
The CHURCH is not a Christian alternative
to the world’s entertainment, methodology.
It is not the world with ‘spirituality’ added.
The Westminster Confession of Faith
I.
The catholic or universal Church, which is invisible, consists of the whole number
of the elect, that have been, are, or shall be gathered into one, under Christ the
head thereof; and is the spouse, the body, the fullness of Him that filleth all in all.
II. The visible Church, which is also catholic or universal under the Gospel (not
confined to one nation, as before under the law), consists of all those throughout
the world that profess the true religion; and of their children: and is the kingdom
of the Lord Jesus Christ, the house and family of God, out of which there is no
ordinary possibility of salvation.
WCF – 1646 – Article 25 – The Church
The Westminster Confession of Faith
III. Unto this catholic and visible Church, Christ hath given the ministry, oracles, and
ordinances of God, for the gathering and perfecting of the saints, in this life, to the
end of the world; and doth by his own presence and Spirit, according to his
promise, make them effectual thereunto.
The visible church has been given the responsibility to:
- do the work of ministry
- interpret properly the Word of God
- perform the ordinances (baptism & the lord’s supper)
- gather the saints together and encourage them in Christlikeness
the promised presence of the Holy Spirit makes all this work
The Church serves the people so that they do not have to apply to
others for gifts, gratuities and benefits that would bring the people
back into bondage and make the word of God of none effect.
The Church is: servants of Christ preaching the kingdom,
feeding His flock under the perfect law of liberty.
The CHURCH is not a spiritual wing of any
secular institution or political party.
Mary Tudor
Henry VIII 1553-1558
1509-1547
Edward VI
1547-1553
Augsburg
Confession
1530
Elizabeth I
James I
Charles I
1558 - 1603
1603-1625 1625-1649
James VI
James VII
1567-1625
Oliver Cromwell
Commonwealth
1653-1658
Gallic
2nd Helvetic
Confession Confession
1559
1562-66
1500
95 Theses
1517
James II
1685-1689
Charles II
William III
1660-1685
& Mary II
Westminster
2nd London Baptist
Confession
Confession
1646 1658 1677 1689
KJV
1611
1600
Geneva The Scot’s
Bible Confession
1560
1560
Puritans / Separatists
non-conformists
1700
Canons
of Dort
1619
“Puritan” Movement
Act of
Toleration
1689
Belgic
Confession
1651
(Separatists)
Presbyterians
Baptists
Congregationalists
Anglicans / Episcopalians
1st London Baptist
Confession - 1644
Evolution of
English Puritan Confessions
1644 – 1st London Baptist Confession
(7 Baptist Congregations)
1646 – Westminster Confession
(Presbyterians)
1658 – Savoy Declaration1
(Congregationalists)
1677 – 2nd London Baptist Confession
1689 – 2nd London Baptist Confession
(Particular Baptist)
1
A Declaration of the Faith and Order owned and practiced
in the Congregational Churches in England.
Anglican Documents / Confessions
1 Ten Articles (1536)
2 Bishops' Book (1537)
3 Six Articles (1539)
4 King's Book (1543)
5 Forty-Two Articles (1552)
6 Thirty-Nine Articles (1563)
Augsburg
Confession
1530
Gallic
2nd Helvetic
Confession Confession
1559
1562-66
1500
95 Theses
1517
1st London Baptist
Confession - 1644
Westminster
Confession
KJV
1646
1611
1600
Geneva The Scot’s
Bible Confession
1560
1560
Puritans / Separatists
2nd London Baptist
Confession
1689
1700
Canons
of Dort
1619
Belgic
Confession
1651
Presbyterians
Baptists
Congregationalists
Anglicans / Episcopalians
Savoy Declaration
Congregationalists
1658
Law of the Land in England under Charles II (1660-1685)
The CLARENDON CODE
- Corporation Act (1661) required all municipal officials to take Anglican
communion, and formally reject the Solemn League and Covenant of 1643.
The effect of this act was to exclude ‘non-conformists’ from public office.
- the Act of Uniformity (1662) made use of the Book of Common Prayer compulsory
in all religious services in all churches in England. Over two thousand clergy
refused to comply and so were forced to resign their livings
- the Conventicle Act (1664) forbade conventicles (a meeting for unauthorized
worship) of more than five people who were not members of the same household.
The purpose: to prevent dissenting (non-Anglican) religious groups from meeting.
- the Five Mile Act (1665) forbade ‘nonconformist’ ministers from coming within five
miles of incorporated towns or the place of their former livings. They were also
forbidden to teach in schools.
Psalm 11
For the choir director: A psalm of David.
1I
trust in the LORD for protection.
So why do you say to me,
“Fly like a bird to the mountains for safety!
2 The wicked are stringing their bows
and fitting their arrows on the bowstrings.
They shoot from the shadows
at those whose hearts are right.
3 The foundations of law and order have collapsed.
What can the righteous do?”
4 But the LORD is in his holy Temple;
the LORD still rules from heaven.
He watches everyone closely,
examining every person on earth.
5 The LORD examines both the righteous and the wicked.
He hates those who love violence.
6 He will rain down blazing coals and burning sulfur on the wicked,
punishing them with scorching winds.
7 For the righteous LORD loves justice.
The virtuous will see his face.
Let the Church
be the Church
Good Shepherd Presbyterian Church
Winter 2012-2013
5
Augsburg
Confession
1530
Gallic
2nd Helvetic
Confession Confession
1559
1562-66
1500
95 Theses
1517
KJV
1611
Westminster
Confession
1646
1600
Geneva The Scot’s
Bible Confession
1560
1560
2nd London Baptist
Confession
1689
1700
Canons
of Dort
1619
Belgic
Confession
1651
Chapter XXV - Of the CHURCH
The Westminster Confession of Faith
I. The catholic or universal Church, which is invisible, …..
II. The visible Church, which is also catholic or universal under the Gospel…
III. Unto this catholic and visible Church, Christ hath given the ministry, oracles, and
ordinances of God, for the gathering and perfecting of the saints…
The Westminster Confession of Faith
III. Unto this catholic and visible Church, Christ hath given the ministry, oracles, and
ordinances of God, for the gathering and perfecting of the saints, in this life, to the
end of the world; and doth by his own presence and Spirit, according to his
promise, make them effectual thereunto.
The visible church has been given the responsibility to:
- do the work of ministry
- interpret properly the Word of God
- perform the ordinances (baptism & the lord’s supper)
- gather the saints together and encourage them in Christlikeness
the promised presence of the Holy Spirit makes all this work
Responsibility and Duties of the Congregation as a Whole
The congregation's responsibilities cannot be delegated.
Though congregations may substitute the judgment of a body of
leaders— whether inside or outside their number— the responsibility
it bears is inescapable.
Just as the people who paid the false teachers were threatened with
God's judgment along with the teachers themselves (2 Tim 4: 1– 5),
just as the Corinthian church was held accountable along with the
sinning members (1 Cor 5: 1– 13), and just as the church envisioned in
Matt 18: 15– 20 was held accountable by Christ to excluding the
unrepentant, so congregations today cannot evade responsibility
before God for fulfilling their biblically assigned duties.
- do the work of ministry
- interpret properly the Word of God
- perform the ordinances (baptism & the lord’s supper)
- gather the saints together and encourage them in Christlikeness
The Westminster Confession of Faith
IV. This catholic Church hath been sometimes more, sometimes less, visible. And
particular Churches, which are members thereof, are more or less pure,
according as the doctrine of the gospel is taught and embraced, ordinances
administered, and public worship performed more or less purely in them.
- The Universal church is at different times and different places more or
less prominent (visible) as particular churches / congregations.
- The Universal church is at different times and different places more or
less pure in particular churches depending on their fidelity to:
(1) the Truth of Scripture
(2) the proper conduct of the ordinances
(3) the proper conduct of worship
The Westminster Confession of Faith
V. The purest Churches under heaven are subject both to mixture and error: and some
have so degenerated as to become apparently no Churches of Christ.
Nevertheless, there shall be always a Church on earth, to worship God according to
his will.
-
Even the purest churches can have unbelievers in their midst
-
Even the purest churches can commit doctrinal error
-
Some visible churches can become apostate
-
There will always be a remnant of believers
The Westminster Confession of Faith
VI. There is no other head of the Church but the Lord Jesus Christ: nor can the Pope
of Rome in any sense be head thereof; but is that Antichrist, that man of sin and
son of perdition, that exalteth himself in the Church against Christ, and all that is
called God.
The Westminster Confession of Faith
VI. There is no other head of the Church but the Lord Jesus Christ: nor can the Pope
of Rome in any sense be head thereof; but is that Antichrist, that man of sin and
son of perdition, that exalteth himself in the Church against Christ, and all that is
called God.
As for the false church….
… it bases itself on men, more than on Jesus
Christ; it persecutes those who live holy lives
according to the Word of God and who rebuke it
for its faults, greed, and idolatry.
The Belgic Confession - 1651
WCF - 1646
Chapter XXVI
Of the Communion of Saints
Position – Profession - Prohibitions
I. All saints, that are united to Jesus Christ their Head, by His Spirit, and by
faith, have fellowship with Him in His grace, sufferings, death, resurrection,
and glory: and, being united to one another in love, they have communion in
each other's gifts and graces, and are obliged to the performance of such duties,
public and private, as do conduce to their mutual good, both in the inward and
outward man.
II. Saints by profession are bound to maintain an holy fellowship and
communion in the worship of God, and in performing such other spiritual
services as tend to their mutual edification; as also in relieving each other in
outward things, according to their several abilities and necessities. Which
communion, as God offers opportunity, is to be extended unto all those who, in
every place, call upon the name of the Lord Jesus.
III. This communion which the saints have with Christ, does not make them in
any wise partakers of the substance of His Godhead; or to be equal with Christ
in any respect: either of which to affirm is impious and blasphemous. Nor does
their communion one with another, as saints, take away, or infringe the title or
propriety which each man has in his goods and possessions.
WCF - 1646
Chapter XXVI
Of the Communion of Saints
Position – Profession - Prohibitions
I. All saints, that are united to Jesus Christ their Head, by His Spirit, and by
faith, have fellowship with Him in His grace, sufferings, death, resurrection,
and glory: and, being united to one another in love, they have communion in
each other's gifts and graces, and are obliged to the performance of such duties,
public and private, as do conduce to their mutual good, both in the inward and
outward man.
II. Saints by profession are bound to maintain an holy fellowship and
communion in the worship of God, and in performing such other spiritual
services as tend to their mutual edification; as also in relieving each other in
outward things, according to their several abilities and necessities. Which
communion, as God offers opportunity, is to be extended unto all those who,
in every place, call upon the name of the Lord Jesus.
III. This communion which the saints have with Christ, does not make them in
any wise partakers of the substance of His Godhead; or to be equal with Christ
in any respect: either of which to affirm is impious and blasphemous. Nor does
their communion one with another, as saints, take away, or infringe the title or
propriety which each man has in his goods and possessions.
2nd London Baptist Confession - 1689
CHAPTER 27 - OF THE COMMUNION OF THE SAINTS
1. All saints that are united to Jesus Christ, their head, by his Spirit, and faith,
although they are not made thereby one person with him, have fellowship in his
graces, sufferings, death, resurrection, and glory; and, being united to one
another in love, they have communion in each others gifts and graces, and are
obliged to the performance of such duties, public and private, in an orderly way,
as do conduce to their mutual good, both in the inward and outward man.
2. Saints by profession are bound to maintain a holy fellowship and communion
in the worship of God, and in performing such other spiritual services as tend
to their mutual edification; as also in relieving each other in outward things
according to their several abilities, and necessities; which communion,
according to the rule of the gospel, though especially to be exercised by them, in
the relation wherein they stand, whether in families, or churches, yet, as God
offers opportunity, is to be extended to all the household of faith, even all those
who in every place call upon the name of the Lord Jesus; nevertheless their
communion one with another as saints, does not take away or infringe the title
or propriety which each man has in his goods and possessions.
2nd London Baptist Confession - 1689
CHAPTER 27 - OF THE COMMUNION OF THE SAINTS
1. All saints that are united to Jesus Christ, their head, by his Spirit, and faith,
although they are not made thereby one person with him, have fellowship in his
graces, sufferings, death, resurrection, and glory; and, being united to one
another in love, they have communion in each others gifts and graces, and are
obliged to the performance of such duties, public and private, in an orderly way,
as do conduce to their mutual good, both in the inward and outward man.
2. Saints by profession are bound to maintain a holy fellowship and communion
in the worship of God, and in performing such other spiritual services as tend
to their mutual edification; as also in relieving each other in outward things
according to their several abilities, and necessities; which communion,
according to the rule of the gospel, though especially to be exercised by them, in
the relation wherein they stand, whether in families, or churches, yet, as God
offers opportunity, is to be extended to all the household of faith, even all
those who in every place call upon the name of the Lord Jesus; nevertheless
their communion one with another as saints, does not take away or infringe the
title or propriety which each man has in his goods and possessions.
Let the Church
be the Church
Good Shepherd Presbyterian Church
Winter 2012-2013
6
Augsburg
Confession
1530
Gallic
2nd Helvetic
Confession Confession
1559
1562-66
1500
95 Theses
1517
KJV
1611
Westminster
Confession
1646
1600
Geneva The Scot’s
Bible Confession
1560
1560
2nd London Baptist
Confession
1689
1700
Canons
of Dort
1619
Belgic
Confession
1651
1530
The Thirty Years' War
(1618–1648)
Article 29: The Marks of the True Church
The Belgic Confession - 1651
We believe that we ought to discern diligently and very carefully, by the
Word of God, what is the true church-- for all sects in the world today claim
for themselves the name of "the church.“ We are not speaking here of the
company of hypocrites who are mixed among the good in the church and
who nonetheless are not part of it, even though they are physically there.
But we are speaking of distinguishing the body and fellowship of the true
church from all sects that call themselves "the church.“
The true church can be recognized if it has the following marks:
(1) the church engages in the pure preaching of the gospel;
(2) it makes use of the pure administration of the sacraments
as Christ instituted them;
What is the Gospel?
“Since Satan could not destroy the Gospel, he has too often neutralized
its usefulness by addition, subtraction or substitution.” - J.C. Ryle
Jehovah’s witnesses stopped by yesterday morning, so I asked:
What is the Gospel?
Rev. 21:1- 4
John 17:3
"This means everlasting life, their taking in knowledge of you, the only
true God, and of the one whom you sent forth, Jesus Christ.“ (NWT)
And this is eternal life, that they knowG1097(ginosko) you the only
true God, and Jesus Christ whom you have sent. (ESV)
In the Gospel of John, ginṓskō denotes personal fellowship with God or
Christ and also between the Father and the Son (Joh_10:14-15, Joh_10:27).
Since the Father and the Son know each other they love each other
(Joh_3:35). The same relationship exists between the Lord Jesus and His
disciples (Joh_13:1). To know (ginṓskō) the Father and the Son, since They
have life, is to have Their life which is eternal life (Joh_5:26; Joh_17:3).
To know God is to be directed by love (1Jn_4:7-8) and is, therefore, followed
by a life of love and the execution of Christ's commandments
What is the Gospel?
IT’S NOT
Moralistic Therapeutic Deism
1. "A god exists who created and ordered the world and watches over human
life on earth."
2. "God wants people to be good, nice, and fair to each other, as taught in the
Bible and by most world religions.“
3. "The central goal of life is to be happy and to feel good about oneself.“
4.
"God does not need to be particularly involved in one's life except when
God is needed to resolve a problem."
5. "Good people go to heaven when they die.“
National Study of Youth and Religion
University of North Carolina at Chapel Hill
- Christian Smith
“A significant part of Christianity in the United States is actually
only tenuously Christian in any sense that is seriously connected to
the actual historical Christian tradition, but has rather substantially
morphed into Christianity's misbegotten step-cousin,
Christian Moralistic Therapeutic Deism.”
“MORALISTIC" because it is about inculcating a moralistic approach to life. It
teaches that central to living a good and happy life is being a good, moral person.
“THERAPEUTIC” because it’s about providing beneficial and desirable benefits to
its adherent as opposed to being about things like repentance from sin, living as a
servant of a sovereign divine, building character through denial of self.
“DEISM” – “the Deism here is revised from its classical eighteenth-century
version by the therapeutic qualifier, making the distant God selectively available
for taking care of needs."
It views God as "something like a combination Divine Butler and Cosmic
Therapist: he's always on call, takes care of any problems that arise,
professionally helps his people to feel better about themselves, and does not
become too personally involved in the process."
What is the Gospel?
1. God is holy
2. I am not
3. Jesus died to save sinners
4. Everyone who calls on Jesus will be saved
What is Church Discipline?
Article 29: The Marks of the True Church
The Belgic Confession - 1651
We believe that we ought to discern diligently and very carefully, by the
Word of God, what is the true church-- for all sects in the world today claim
for themselves the name of "the church.“ We are not speaking here of the
company of hypocrites who are mixed among the good in the church and
who nonetheless are not part of it, even though they are physically there.
But we are speaking of distinguishing the body and fellowship of the true
church from all sects that call themselves "the church.“
The true church can be recognized if it has the following marks:
(1) the church engages in the pure preaching of the gospel;
(2) it makes use of the pure administration of the sacraments
as Christ instituted them;
(3) it practices church discipline for correcting faults.
As for the false church, it assigns more authority to itself and its ordinances than
to the Word of God; it does not want to subject itself to the yoke of Christ; it does
not administer the sacraments as Christ commanded in his Word; it rather adds to
them or subtracts from them as it pleases; it bases itself on men, more than on
Jesus Christ; it persecutes those who live holy lives according to the Word of God
and who rebuke it for its faults, greed, and idolatry.
These two churches are easy to recognize and thus to distinguish from each other.
To the choirmaster: with stringed instruments. A Psalm of David.
Psalm 4
:1 Answer me when I call, O God of my righteousness! You have given me
relief when I was in distress. Be gracious to me and hear my prayer!
:2 O men, how long shall my honor be turned into shame? How long will you
love vain words and seek after lies? Selah.
:3 But know that the LORD has set apart the godly for himself; the LORD
hears when I call to him.
:4 Be angry, and do not sin; ponder in your own hearts on your beds, and be
silent. Selah.
:5 Offer right sacrifices, and put your trust in the LORD.
:6 There are many who say, "Who will show us some good? Lift up the light of
your face upon us, O LORD!"
:7 You have put more joy in my heart than they have when their grain and
wine abound.
:8 In peace I will both lie down and sleep; for you alone, O LORD, make me
dwell in safety.
Let the Church
be the Church
Good Shepherd Presbyterian Church
Winter 2012-2013
8
Natural Church Growth
Natural Church Growth
1. Empowering leadership—leaders focus on equipping and training
other Christians to do ministry; leaders are committed wholly to church
growth.
2. Gift-based ministry—ministry tasks are distributed according to the
spiritual gifts of the people; nearly every Christian is using his/her Godgiven gifts to build up the church.
3. Passionate spirituality—the spiritual lives of the church members are
characterized by prayer, enthusiasm, and boldness; most members live
out their faith with power and contagious enthusiasm.
4. Functional structures—the forms, practices, and structures of the
church are designed to most effectively accomplish ministry in this time
and place (form follows function); church structures are evaluated as to
whether or not they contribute to the growth of the church.
Natural Church Growth
5. Inspiring worship service—attending worship services is inspiring and
uplifting to those who attend; worship is a high point of the week for the
majority of the congregation.
6. Holistic small groups—there is a continuous multiplication of small
groups that meet the real needs of people; the loving and healing power of
fellowship is experienced in these groups.
7. Need-oriented evangelism—evangelistic activities relate directly to the
needs of the people the church is trying to reach; nearly all Christians use
their spiritual gifts to help fulfill the Great Commission.
8. Loving relationships—relationships among the members of the church
are characterized by a high level of loving affection; Christ's love
permeates nearly all church activities.
Article 29: The Marks of the True Church
The Belgic Confession - 1651
We believe that we ought to discern diligently and very carefully, by the
Word of God, what is the true church-
The true church can be recognized if it has the following marks:
(1) the church engages in the pure preaching of the gospel;
(2) it makes use of the pure administration of the sacraments
as Christ instituted them;
(3) it practices church discipline for correcting faults.
As for the false church, it assigns more authority to itself and its ordinances
than to the Word of God;
These two churches are easy to recognize and thus to distinguish from each other.
The faith “once delivered to the saints” is no longer even
known, not only by American teenagers, but by most of
their parents. Millions of Americans believe they are
Christians, simply because they have some historic tie to a
Christian denomination or identity.
We now face the challenge of evangelizing a nation that
largely considers itself Christian, overwhelmingly believes
in some deity, considers itself fervently religious, but has
virtually no connection to historic Christianity.
Moralistic Therapeutic Deism–the New American Religion
- Dr. R. Albert Mohler, Jr.
President,
Southern Baptist Theological Seminary
What is the Gospel?
Moralistic Therapeutic Deism
1. "A god exists who created and
ordered the world and watches
over human life on earth."
2. "God wants people to be good,
nice, and fair to each other, as
taught in the Bible and by most
world religions.“
3. "The central goal of life is to be
happy and to feel good about
oneself.“
4. "God does not need to be
particularly involved in one's life
except when God is needed to
resolve a problem."
5. "Good people go to heaven when
they die.“
The Simple Gospel
1. God is holy
2. I am not
3. Jesus came and died
to save sinners
4. Everyone who
calls on Jesus will
be saved
What is Church Discipline?
God’s loving plan for restoring sinning saints.
The confrontive and corrective measures taken by individuals,
church leaders, or the congregation regarding the matter of sin
in the life of a believer in the church (the ekklesia – assembly).
Biblical church discipline is not designed to punish but to restore.
Brothers, if anyone is caught in any transgression, you who are
spiritual should restore him in a spirit of gentleness. Keep watch
on yourself, lest you too be tempted.
Bear one another's burdens, and so fulfill the law of Christ.
Galatians 6:1-2 (ESV)
“The church is called not only to a ministry of reconciliation, but a
ministry of nurture to those within her gates. Part of that nurture
includes church discipline…” - R.C. Sproul
The basis of all church discipline is the free
love of God in Christ expressed in both mercy
and judgment.
The purpose of discipline is to bring about
the reconciliation of man to God and man to
man and to engage the people of God in the
ministry of reconciliation, and to promote the
peace, purity, and edification of the Church
Christian discipline is discipleship; it is the
response of loving commitment to God in
Christ as Lord that learns from Him as it
obediently seeks to carry on His mission in
the world.
Under the rule of Christ expressed through
the Church, discipline is that submission that
frees the Christian for more effective service.
BUT
Doesn’t Church Discipline imply judging the actions of others?....
And aren’t we told not to judge other people?
Matthew 7:1 Judge not, that ye be not judged. (G2919 κρίνω krino)
Luke 6:37
Judge not, and ye shall not be judged: (G2920 κρίσις krísis)
condemn not, and ye shall not be condemned:
forgive, and ye shall be forgiven:
And doesn’t the Bible say that MERCY trumps Judgment
James 2:13 For judgment is without mercy to one who has shown no mercy.
Mercy triumphs over judgment.
James 2:13 For judgment is without mercy to one who has shown no mercy.
Mercy triumphs over judgment.
This seems to say PRETTY CLEARLY that we should show mercy to people
rather than
exercise judgment about their conduct
How then did the Reformers come up with the idea that one of the marks
of a TRUE CHURCH was the administration of Church Discipline?
They read and PROPERLY INTERPRETED the Bible
BIBLICAL
HERMENEUTICS
Hermeneutics is:
the formal
process* by which the interpreter employs
principles and methods in order to
derive the author’s intended meaning.
certain
The Interpretive Method / Approach
Biblical Hermeneutics
Grammatico – Historical Method
- Context – historical and textual
- Word definitions/grammar
- Literal
o Prima Facie (‘Plain Sense’)
o Sensus Literalis (literary genre)
- Analogy of Scripture
(Analogia Scriptura)
The so-called ‘Grammatico-Historical method', whereby the exegete seeks to
put himself in the writer's linguistic, cultural, historical, and religious shoes,
has been the historic evangelical method of exegesis, followed with more or
less consistency and success since the Reformers' time.
- J.I. Packer
The
7 MOST IMPORTANT Elements of
Proper Biblical Hermeneutics
CONTEXT
CONTEXT
CONTEXT
CONTEXT
CONTEXT CONTEXT
CONTEXT
What is Church Discipline?
Matthew 18:15 "If your brother sins against you, go and tell him his
fault, between you and him alone. If he listens to you, you have
Private
gained your brother.
:16 But if he does not listen, take one or two others along with you, that
every charge may be established by the evidence of two or three
Plural
witnesses.
:17 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
Public
tax collector.
ELDERS ?
1Tim 5:19 Do not admit a charge against an elder except on the
evidence of two or three witnesses.
5:20 As for those who persist in sin, rebuke them in the presence of
all, so that the rest may stand in fear.
Them that sin rebuke before all,.... This the apostle adds to the above rule, to
show that he was far from screening wicked ministers, or elders, guilty of flagitious
crimes, and gross enormities: for these words, though they may be applied unto,
and may hold good of all offenders, that are members of churches; yet they seem
chiefly to regard elders, even such who sin, who continue to sin, who live in sin, in
some notorious sin or another; which is evident and known, to the great scandal of
religion, and dishonour of the Gospel: and so some read the words, "them that sin
before all, rebuke"; not only admonish once and again, but degrade them from
their office, and withdraw from them, as from other disorderly persons, and cut
them off, and cast them out of the church,…
that others also may fear; that other elders, or other members of the church, or
both, may fear to do the same evil things, lest they incur the same censure and
punishment:
- John Gill, Commentary
What is Biblical Discipline?
1Co_9:27 But I discipline my body and keep it under control, lest after preaching
to others I myself should be disqualified.
.
Eph_6:4 Fathers, do not provoke your children to anger, but bring them up in the
discipline and instruction of the Lord.
Heb_12:5 And have you forgotten the exhortation that addresses you as sons?
"My son, do not regard lightly the discipline of the Lord, nor be weary when
reproved by him.
Heb_12:7 It is for discipline that you have to endure. God is treating you as sons.
For what son is there whom his father does not discipline?
Heb_12:8 If you are left without discipline, in which all have participated, then
you are illegitimate children and not sons.
Heb_12:11 For the moment all discipline seems painful rather than pleasant, but
later it yields the peaceful fruit of righteousness to those who have been trained
by it.
Rev_3:19 Those whom I love, I reprove and discipline, so be zealous and repent.
(ESV)
What is Biblical Discipline?
Heb_12:5 And have you forgotten the exhortation that addresses you as sons? "My
son, do not regard lightly the discipline [chasteningG3809] of the Lord, nor be weary
when reproved by him. (ESV)
Heb_12:7 It is for discipline [chasteningG3809] that you have to endure. God is treating
you as sons. For what son is there whom his father does not discipline? (ESV)
Heb_12:8 If you are left without discipline [chastisementG3809], in which all have
participated, then you are illegitimate children and not sons. (ESV)
Heb_12:11 For the moment all discipline [chasteningG3809] seems painful rather than
pleasant, but later it yields the peaceful fruit of righteousness to those who have been
trained by it (ESV)
G3809 παιδεία
paideía; gen. paideías, fem. noun from paideúō (G3811), to instruct.
Originally instruction of children. It evolved to mean chastening because
all effectual instruction for the sinful children of men includes and implies
chastening, correction.
Paideía occurs with epanórthōsis (G1882), rectification, in 2Ti_3:16.
In paideía there is discipline. In Eph_6:4, en paideía . . . kuríou (en [G1722],
in; kuríou, the gen. of kúrios [G2962], Lord) means such training as the
Lord approves.
Taking a part for the whole, it means correction, chastisement (Heb_12:5,
Heb_12:7-8, Heb_12:11; Sept.: Pro_3:11; Pro_22:15).
See nouthesía (G3559), which means instruction mainly by word, while
paideía is by deed.
To be distinguished from kólasis (G2851), penal infliction, punishment
and timōría (G5098), penalty, punishment which denote penal
retribution while paideía speaks of correction, educative discipline.
James 2:13 For judgment is without mercy to one who has shown no mercy.
Mercy triumphs over judgment.
This seems to say PRETTY CLEARLY that we should show mercy to people
rather than
exercise judgment about their conduct
Mercy triumphs over judgment
1. Who is the author? Who is the Author?
2. What is the context of this verse?
3. What is the definition of “Judgment”?
ForG1063 he shall have judgmentG2920 without mercy,G448 that hath shewedG4160 noG3361
mercy;G1656 andG2532 mercyG1656 rejoiceth againstG2620 judgment.G2920 (KJV)
(NASB)
Chastise - Discipline
G3809 παιδεία
paideía; gen. paideías, fem. noun from paideúō (G3811), to instruct.
Judgment
G2920 κρίσις
krísis; gen. kríseōs, fem. noun from krínō (G2919), to judge. Separation,
figuratively division, dissension, decision, crisis, turn of affairs, judgment.
(B) Generally meaning judgment given, sentence pronounced (Joh_5:30; 2Pe_2:11;
Jud_1:9). Specific sentence of punishment or condemnation, e.g., to death
(Act_8:33; Sept.: Jer_39:5). Usually implying also punishment as a certain
consequence from God (Rev_16:7; Rev_18:10 [see Rom_8:8]; Rom_19:2; Sept.:
Jer_1:16). Of Christ as judge of the world condemning the wicked, judgment,
condemnation (Jas_2:13). In 1Ti_5:24, "some men's sins lead on to condemnation"
i.e., accuse them, cry for condemnation.
Matthew 7:1 Judge not, that ye be not judged. (G2919 κρίνω krino)
Luke 6:37
Judge not, and ye shall not be judged: (G2920 κρίσις krísis)
condemn not, and ye shall not be condemned:
forgive, and ye shall be forgiven:
G2920 κρίσις
krísis; gen. kríseōs, fem. noun from krínō (G2919), to judge.
We are told in Scripture that we should not judge others according to appearance
(Joh_7:24; James 2:13) or according to the flesh (Joh_8:15). The reason why we
should not judge others is because our judgment, at best, can only be based on
partial knowledge. We are not entirely aware of the inner lives, motives, and
principles of other people. We are not acquainted either with the antecedent
conditions of their actions, or the possibilities of justification, progress, or
amendment that their future may contain.
This is the reason why we are enjoined to exercise patience and forbearance in the
interest of an individual and also of the church.
This teaching is incorporated in the parable of the tares (Mat_13:24-30, Mat_13:36-43)
and in Paul's teaching in Rom. 14. It does not, however, mean that we should not
properly exercise the grace of discernment and proper evaluation of people.
How would we know not to give that which is holy to those who are like dogs if we
do not evaluate them properly (Mat_7:6)? Or how would we guard ourselves against
false prophets (Mat_7:15-20) or false disciples (Mat_7:21-23)? Our judgment of others
must never be for the purpose of self-elevation or entertainment of a Pharisaic attitude
of self-praise.
The Complete Word Study Dictionary – Zodhiates, ed.
James 2:13 For judgment is without mercy to one who has shown no mercy.
Mercy triumphs over judgment.
SO, what does this verse mean Hermeneutically - in CONTEXT???
Judgmental people who judge others from impure and incorrect motives,
who do so without a spirit of humility and mercy, are guilty of sin before God
and will be treated by God on Judgment Day in the same way – without mercy.
But those who rightly judge/chastise others, with mercy and pure motives and
godly wisdom and discernment and obedience to His commands, will be treated
with that same mercy from God Himself on Judgment Day.
In that way, Mercy will triumph over the Judgment meted out on Judgment Day.
9 Marks of a Healthy Church
In identifying and promoting these nine marks, we are not
intending to lay down an exhaustive or authoritative list.
There are other significant marks of healthy churches, like
prayer and fellowship.
We want to pursue those ourselves as well, and we want you to
pursue them with us.
But these nine are the ones we think are most neglected in most
local churches today, with the most damaging ramifications.
- Mark Dever, Pastor
Capitol Hill Baptist Church
Let the Church
be the Church
Good Shepherd Presbyterian Church
Winter 2012-2013
9
 What is HERMENEUTICS? The science of interpretation
the formal process* by which the interpreter employs
certain principles and methods in order to
derive the author’s intended meaning.
 What are the seven most important elements
of proper Biblical interpretation?
Context Context
Context Context
Context Context
Context
 What are the four major parts of the
Grammatico-Historical methodology?
- Context – historical and textual
- Word definitions/grammar
- Literal
o Prima Facie (‘Plain Sense’)
o Sensus Literalis (literary genre)
- Analogy of Scripture
(Analogia Scriptura)
Truth
Extract timeless
principles
2 Theological Question
Timeless Audience
Time bound Audience
.
•
•
•
•
Historically
Grammatically
Contextually
Literary form
Ancient Audience
“What did it mean then?”
Contemporary Audience
1 Exegetical Question
“What is the timeless truth taught?”
Contextualize
Principles for today
Analogy
of Scripture
.
3 Homiletical Question
.
“How does it apply to us today?”
9 Marks of a Healthy Church
In identifying and promoting these nine marks, we are not
intending to lay down an exhaustive or authoritative list.
There are other significant marks of healthy churches, like
prayer and fellowship.
We want to pursue those ourselves as well, and we want you to
pursue them with us.
But these nine are the ones we think are most neglected in most
local churches today, with the most damaging ramifications.
- Mark Dever, Pastor
Capitol Hill Baptist Church
Problems facing the American church in the 21st Century?
9 Marks of a Healthy Church
In identifying and promoting these nine marks, we are not
intending to lay down an exhaustive or authoritative list.
There are other significant marks of healthy churches, like
prayer and fellowship.
We want to pursue those ourselves as well, and we want you to
pursue them with us.
But these nine are the ones we think are most neglected in most
local churches today, with the most damaging ramifications.
- Mark Dever, Pastor
Capitol Hill Baptist Church
http://www.9marks.org/what-are-the-9marks/
1. Expositional Preaching
What is expositional preaching?
This is preaching which expounds what Scripture says in a particular
passage, carefully explaining its meaning and applying it to the
congregation. It is a commitment to hearing God’s Word and to
recovering the centrality of it in our worship.
2. Biblical Theology
Biblical theology is a commitment to know the God of the Bible as He
has revealed Himself in Scripture.
Biblical theology seeks to understand the progressive unfolding of
God's special revelation throughout history, whereas
systematic theology seeks to present the entire scriptural teaching
on certain specific truths, or doctrines, one at a time.
Paul charges Titus to "teach what is in accord with sound doctrine”
(Titus 2:1).
Our concern should be not only with how we are taught, but with what
we are taught.
3. Biblical Understanding of the Good News
The gospel is the heart of Christianity.
But the good news is not that God wants to meet people's felt needs or
help them develop a healthier self-image.
We have sinfully rebelled against our Creator and Judge. Yet He has
graciously sent His Son to die the death we deserved for our sin, and
He has credited Christ's acquittal to those who repent of their sins and
believe in Jesus' death and resurrection.
That is the good news.
Let the Church
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Good Shepherd Presbyterian Church
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Truth
Extract timeless
principles
2 Theological Question
Timeless Audience
Time bound Audience
.
•
•
•
•
Historically
Grammatically
Contextually
Literary form
Ancient Audience
“What did it mean then?”
Contemporary Audience
1 Exegetical Question
“What is the timeless truth taught?”
Contextualize
Principles for today
Analogy
of Scripture
.
3 Homiletical Question
.
“How does it apply to us today?”
1. Expositional Preaching
What is expositional preaching?
This is preaching which expounds what Scripture says in a particular
passage, carefully explaining its meaning and applying it to the
congregation. It is a commitment to hearing God’s Word and to
recovering the centrality of it in our worship.
2. Biblical Theology
Biblical theology is a commitment to know the God of the Bible as He
has revealed Himself in Scripture.
Biblical theology seeks to understand the progressive unfolding of
God's special revelation throughout history, whereas
systematic theology seeks to present the entire scriptural teaching
on certain specific truths, or doctrines, one at a time.
Paul charges Titus to "teach what is in accord with sound doctrine”
(Titus 2:1).
Our concern should be not only with how we are taught, but with what
we are taught.
3. Biblical Understanding of the Good News
The gospel is the heart of Christianity.
But the good news is not that God wants to meet people's felt needs or
help them develop a healthier self-image.
We have sinfully rebelled against our Creator and Judge. Yet He has
graciously sent His Son to die the death we deserved for our sin, and
He has credited Christ's acquittal to those who repent of their sins and
believe in Jesus' death and resurrection.
That is the good news.
Is this the Biblical Gospel?
THE GOSPEL
We affirm that the Gospel is the good news that God has made a way of
salvation through the life, death, and resurrection of the Lord Jesus Christ
for any person.
This is in keeping with Godʼs desire for every person to be saved.
- statement stops short of declaring what the gospel actually is and does
- it is the difference between clearing a road in the jungle so that any who
are lost may find their way home by it and actually going to those who
are lost and bringing them home along the road.
- Jesus did not merely make salvation possible. He actually accomplished
salvation by His life, death, resurrection, and ascension
4. Biblical Understanding of Conversion
What is conversion? – and – how does it differ from salvation?
The spiritual change each person needs is so radical, so near the root
of us, that only God can do it.
We need God to convert us.
Conversion need not be an emotionally heated experience, but it
must evidence itself in godly fruit if it is to be what the Bible regards
as a true conversion
Conversion is a work of God where the individual’s old (sin) nature
is changed to a Christ-centered nature; the point at which one is
changed by God from “natural life” to “spiritual life in Christ”
5. Biblical Understanding of Evangelism
How someone shares the gospel is closely related to how he
understands the gospel.
To present it as an additive that gives non-Christians something
they naturally want (i.e. joy or peace) is to present a half-truth,
which elicits false conversions.
The whole truth is that our deepest need is spiritual life, and
that new life only comes by repenting of our sins and believing
in Jesus.
We present the gospel openly, and leave the converting to God.
6. Biblical Understanding of Membership
What is church membership and why is it important?
To be a member is knowingly to be traveling together as aliens and
strangers in this world as we head to our heavenly home.
Membership should reflect a living commitment to a local church in
attendance, giving, prayer and service; otherwise it is meaningless,
worthless, and even dangerous.
We should not allow people to keep their membership in our
churches for sentimental reasons or lack of attention.
Is Church Membership Taught in the New Testament?
Church Government Implies a Membership of Accountability
Church Discipline Implies a Membership of Accountability
Is the Goal of Disciplined Church Membership a Pure Church?
Accountability in the local church does not mean that the church will ever
be perfectly pure in this age. We sin after conversion.
The church is a company of forgiven sinners who wrestle against their
own remaining sinfulness every day. (Ro 3:23, 7:21; 1Jn1:28; Phl 3:12)
Church membership does not involve an expectation to live perfectly.
Church membership is a commitment to worship and minister in a body
of believers where the members covenant together to hold each other
accountable to pursue obedience to what Scripture teaches.
The pursuit of obedience is not the same as perfection.
The mark of a true believer is not perfection, but the persistent fight of
faith that recognizes sin as sin, confesses it, and turns from it in new
resolves of holiness again and again.
7. Biblical Church Discipline
Church discipline gives parameters to church membership.
The idea seems negative to people today – “didn’t our Lord
forbid judging?” But if we cannot say how a Christian should
not live, how can we say how he or she should live?
Each local church actually has a biblical responsibility to judge
the life and teaching of its leaders, and even of its members,
particularly insofar as either could compromise the church’s
witness to the gospel.
8. Promotion of Christian Discipleship and Growth
A pervasive concern with church growth exists today – not simply
with growing numbers, but with growing members.
Though many Christians measure other things, the only certain
observable sign of growth is a life of increasing holiness, rooted in
Christian self-denial.
Recovering true discipleship for today would build the church and
promote a clearer witness to the world.
These concepts are nearly extinct in the modern church.
9. Biblical Understanding of Leadership
How is the church to be led?
Eighteenth-century Baptists and Presbyterians agreed that there
should be a plurality of elders in each local church.
This plurality of elders is not only biblical, but practical — it has
the immense benefit of rounding out the pastor’s gifts to ensure
the proper shepherding of God’s church.
QUESTION:
What if a local, visible church conducts The Lord’s Supper monthly, and
from time to time preaches from the pulpit that Jesus saves sinners, and
follows the Bible (or Book of Church Order) in church discipline, and
conducts baptisms as warranted by needs and circumstances…
Is that church a true church?
Is that church a healthy church?
A HEALTHY CHURCH MEMBER:
Is a FAT Christian
The Marks of
A HEALTHY CHURCH MEMBER:
- An Expositional Listener
- A Committed Member
- A Biblical Theologian
- Seeks Discipline
- Is Gospel Saturated
- A Growing Disciple
- Is Genuinely Converted
- A Humble Follower
- Is a Biblical Evangelist
- A Prayer Warrior
Let the Church
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Good Shepherd Presbyterian Church
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A HEALTHY CHURCH MEMBER:
Is a FAT Christian
Faithful
Available
Teachable
Pastor (s)
and
Elders
The Individual
Christian
A Particular
Assembly
of
Other Christians
The Marks of
A HEALTHY CHURCH MEMBER:
- An Expositional Listener
- A Committed Member
- A Biblical Theologian
- Seeks Discipline
- Is Gospel Saturated
- A Growing Disciple
- Is Genuinely Converted
- A Humble Follower
- Is a Biblical Evangelist
- A Prayer Warrior
An Expositional Listener
Expositional Preaching is preaching which focuses on a
particular/specific passage from the Scripture as the main
point of a sermon.
Therefore, Expositional Listening is listening to the meaning of a
passage from the Scripture and accepting/grasping that meaning
for our personal lives as Christians.
Church members are healthy when they give themselves to hearing
and applying the weekly message as a regular discipline
A Committed Member
Part of (but not limited to) committed membership is the
willingness to do whatever needs to be done to keep the
church functioning.
Things committed members do:
-
Attends regularly
Seeks peace
Edifies others
Warns and admonishes
-
pursues reconciliation
bears with others
prepares for the sacraments
supports the work of the ministry
Or is this just a list of somebody’s legalistic expectations?
How about gratitude? If you are a genuine Christian, shouldn’t you
be grateful to have been saved from an eternity in torment?
A Biblical Theologian
“Ignorance of God – ignorance both of His ways and of
the practice of communication with Him – lies at the root
of the church’s weakness today.”
Read a good book on Biblical Theology
Allot some portion of your devotions to studying the Bible thematically.
Adopt the New Testament’s view of the Old Testament and read ALL
the Bible with Jesus in mind.
How familiar are you with Biblical Theology? - - p.37 questions
Seeks Discipline
A healthy church member seeks discipline by humbly adhering to
the instructions for godly living prescribed in Bible (self-discipline),
and recognizing that God’s discipline is an act of His love.
One must be willing to accept correction from others as well as be
willing to lovingly correct and restore a sinning brother or sister.
Is Gospel Saturated
A gospel saturated life is a life that "splashes out onto others
with the good news."
This life comes about by knowing the gospel, hearing the gospel when it
is preached, applying it to oneself, taking the gospel to it's conclusion,
ordering your life around the gospel, being intentional and lastly,
guarding the gospel from corruption and abandonment.
We're to be like big ole sponges just filled(saturated), and when used, the
good news just naturally gushes out.
A Growing Disciple
A growing disciple is a Christian who, in humility, actively
pursues God via the means of grace (prayer, immersion in
and meditation on His word, participation in a local body,
and participation in the sacraments) with full expectation
that God will use this ultimately for His glory and the
person's own sanctification.
How To Be One:
- Abide in Christ – in His Word and dependence on His person and Work
- Use the ordinary means of Grace –
study the word; participate in the Sacraments
- Participate fully in the local church
- Look to Jesus Return while avoiding ‘eschatomania’
Is Genuinely Converted
Conversion is a radical change which involves turning away from
a life of compulsive sinning toward a life of glorifying the one,
true living God.
This change is accomplished by God Himself and is not of human
origin, and it expresses itself in repentance and faith in our Lord
Jesus Christ alone for salvation.
A Humble Follower
“In the final analysis, church members are the people who
generally make or break a local church. And making or
breaking a local church has a lot to do with the
membership’s attitudes and actions toward its leaders.”
A humble follower needs to honor, show love and respect to his
leaders that God has placed over him.
He also needs to be teachable; open and wanting to learn of God.
We need to be willing to submit and obey our leaders following
them in their example of Christ's life lived out!!
Is a Biblical Evangelist
Even God needed more than 2 sentences to deliver the gospel!
I will do what I can to summarize the biblical evangelist in just 2.
The biblical evangelist is meant to be every true believer in Christ.
A biblical presentation of the gospel message must include the
depravity, sin, and resulting hopelessness of man; the holiness,
perfection, and glory of God; God's unimaginable answer to man's
impossible problem; Jesus' sinlessness and atoning sacrifice; man's
necessary response and true repentance; and my witness to these
things in my own life.
In a healthy church, your brothers and sisters in Christ are as much a
practical example and reinforcement of this same gospel message to
your hearers as they are to you.
What is the #1 reason Christians don’t do the work of an Evangelist?
A Prayer Warrior
If God is sovereign, why pray?
- Prayer is not just about getting stuff from God
- Praying is a form of and a manner of worship
- Praying to God is commanded in Scripture
(1 Thes. 5:17; Rom 12:12; Col. 4:2)
Pray for:
- Laborers and shepherds
- All saints
- Those in authority
- Those who abuse and persecute you (Luke 6:28)
Declare me innocent, O Lord,
for I have acted with integrity;
I have trusted in the Lord without wavering.
Put me on trial, Lord, and cross-examine me.
Test my motives and my heart.
For I am always aware of your unfailing love,
and I have lived according to your truth.
I do not spend time with liars
or go along with hypocrites.
I hate the gatherings of those who do evil,
and I refuse to join in with the wicked.
Psalm 26:1-5 (NLT)
THE REVIEW
Let the Church
be the Church
Good Shepherd Presbyterian Church
Winter 2012-2013
12
Let the Church
be the Church
-
the Church as defined by the Westminster Confession
-
the essential marks of a True Church
-
its orthodoxy and creeds (Apostles, Nicene, Athanasian)
-
a brief historical look at its recovery of the Gospel in the Reformation
-
its evangelistic mission and how the individual believer should participate
-
the marks of a healthy church
- the marks of a healthy believer
What is a CHURCH ?
“A place where people worship Jesus.”
- 10 year old Kaitlyn
“A place where people get together and worship Jesus?”
- 8 year old Abigail
“I dunno…” - 6 year old Megan
“… (the) church as it is universally understood, contains in it all the
elect of God that have been, are, or shall be. But being considered
more particularly, as it is seen in this present world, it consists of a
company and fellowship of faithful and holy people gathered together
in the name of Christ Jesus, their only king, priest, and prophet,
worshipping him properly, being peaceably and quietly governed by
his officers and laws, keeping the unity of faith in the bond of peace
and love unfeigned.“
- Henry Barrow, Puritan, in 1589
-
I
S
T
H
I
S
A
C
H
U
R
C
H
?
Mary Tudor
Henry VIII 1553-1558
1509-1547
-1384 –John Wycliffe
Edward VI
-1415 -Jan Hus
-1436 -Gutenberg’s 1547-1553
Press
Augsburg
Confession
1530
Elizabeth I
James I
Charles I
1558 - 1603
1603-1625 1625-1649
James VI
James VII
1567-1625
Oliver Cromwell
Commonwealth
1653-1658
Canons
of Dort
1619
Gallic
2nd Helvetic
Confession Confession
1559
1562-66
1500
95 Theses
1517
James II
Charles II William III
Mary II
1660-1685
Westminster
Confession
1646
1600
Geneva The Scot’s
Bible Confession
1560
1560
Puritans / Separatists
1700
KJV
1611
“Puritan” Movement
2nd London Baptist
Confession
1689
Belgic
Confession
1651
(separatists)
Presbyterians
Baptists
Congregationalists
Anglicans / Episcopalians
1st London Baptist
Confession - 1644
Augsburg
Confession
1530
Gallic
2nd Helvetic
Confession Confession
1559
1562-66
1500
95 Theses
1517
KJV
1611
Westminster
Confession
1646
1600
Geneva The Scot’s
Bible Confession
1560
1560
2nd London Baptist
Confession
1689
1700
Canons
of Dort
1619
Belgic
Confession
1651
Evolution of
English Puritan Confessions
1644 – 1st London Baptist Confession
(7 Baptist Congregations)
1646 – Westminster Confession
(Presbyterians)
1658 – Savoy Declaration1
(Congregationalists)
1677 – 2nd London Baptist Confession
1689 – 2nd London Baptist Confession
(Particular Baptist)
1
A Declaration of the Faith and Order owned and practiced
in the Congregational Churches in England.
Anglican Documents / Confessions
1 Ten Articles (1536)
2 Bishops' Book (1537)
3 Six Articles (1539)
4 King's Book (1543)
5 Forty-Two Articles (1552)
6 Thirty-Nine Articles (1563)
Augsburg
Confession
1530
1600
Geneva The Scot’s
Bible Confession
1560
1560
Puritans / Separatists
Edward VI
1st London Baptist
Confession - 1644
Westminster
Confession
KJV
1646
1611
Gallic
2nd Helvetic
Confession Confession
1559
1562-66
1500
95 Theses
1517
William & Mary
Act of Toleration – 1689
Required ‘Non-Conformists’
to pledge oaths of
Allegiance and Supremacy
To the Monarch
2nd London Baptist
Confession
1689
1700
Canons
of Dort
1619
Belgic
Confession
1651
Savoy Declaration
Congregationalists
1658
Presbyterians
Baptists
Congregationalists
Anglicans / Episcopalians
----
Mary Tudor
Henry VIII 1553-1558
1509-1547
-1384 –John Wycliffe
Edward VI
-1415 -Jan Hus
-1436 -Gutenberg’s 1547-1553
Press
Augsburg
Confession
1530
James II
Charles II William III
Mary II
1660-1685
Elizabeth I
James I
Charles I
1558 - 1603
1603-1625 1625-1649
James VI
James VII
1567-1625
Oliver Cromwell
Commonwealth
1653-1658
“Puritan” Movement
(separatists)
Gallic
Confession
1559
Canons
of Dort
1619
2nd Helvetic
Confession
1562-66
1500
1600
Geneva The Scot’s
Bible
Confession
1560
1560
95 Theses
1517
-1453 - Fall of Constantinople
Westminster
Confession
1646
2nd London Baptist
Confession
1689
1st London
KJV
Belgic
Baptist
1611 ConfessionConfession
1651
1644
1700
-1588 – Spanish Armada defeated by England
-1492 - Columbus
-1607 Jamestown Founded
-1497 - 1524 - Vasco Da Gama
-1620 - northern HRE becomes Calvinist
-1521 – Diet Of Worms (Charles V / I)
-1522-25 - Peasants War – Germany
-1545-1563 – Council of Trent
-1620 -Plymouth Rock
-1636 Connecticut (haven for Puritans)
The Holy Roman Empire circa 1530
Emperor – Charles V (Charles I of Spain)
The Augsburg Confession - 1530
Article VII: The Church . Also they teach that one holy Church is to
continue forever. The Church is the congregation of saints, in which the
Gospel is rightly taught and the Sacraments are rightly administered.
And to the true unity of the Church it is enough to agree concerning the
doctrine of the Gospel and the administration of the Sacraments. Nor is it
necessary that human traditions, that is, rites or ceremonies, instituted by men,
should be everywhere alike. As Paul says: One faith, one Baptism, one God
and Father of all, etc. Eph. 4, 5. 6.
Article VIII: What the Church Is. Although the Church properly is the
congregation of saints and true believers, nevertheless, since in this life many
hypocrites and evil persons are mingled therewith, it is lawful to use
Sacraments administered by evil men, according to the saying of Christ: The
Scribes and the Pharisees sit in Moses' seat, etc. Matt. 23:2. Both the
Sacraments and Word are effectual by reason of the institution and
commandment of Christ, notwithstanding they be administered by evil men.
They condemn the Donatists, and such like, who denied it to be lawful to use
the ministry of evil men in the Church, and who thought the ministry of evil
men to be unprofitable and of none effect.
Chapter XXV - Of the CHURCH
The Westminster Confession of Faith
I. The catholic or universal Church, which is invisible, …..
II. The visible Church, which is also catholic or universal under the Gospel…
III. Unto this catholic and visible Church, Christ hath given the ministry, oracles, and
ordinances of God, for the gathering and perfecting of the saints…
IV. This catholic Church hath been sometimes more, sometimes less, visible. And
particular Churches, which are members thereof, are more or less pure,
according as the doctrine of the gospel is taught and embraced, ordinances
administered, and public worship performed more or less purely in them.
V. The purest Churches under heaven are subject both to mixture and error: and
some have so degenerated as to become apparently no Churches of Christ…
VI. There is no other head of the Church but the Lord Jesus Christ: nor can the
Pope of Rome in any sense be head thereof; but is that Antichrist, that man of
sin and son of perdition, that exalteth himself in the Church against Christ, and
all that is called God…
WCF - 1646
Chapter XXVI
Of the Communion of Saints
Position – Profession - Prohibitions
I. All saints, that are united to Jesus Christ their Head, by His Spirit, and by
faith, have fellowship with Him in His grace, sufferings, death, resurrection,
and glory: and, being united to one another in love, they have communion in
each other's gifts and graces, and are obliged to the performance of such duties,
public and private, as do conduce to their mutual good, both in the inward and
outward man.
II. Saints by profession are bound to maintain an holy fellowship and
communion in the worship of God, and in performing such other spiritual
services as tend to their mutual edification; as also in relieving each other in
outward things, according to their several abilities and necessities. Which
communion, as God offers opportunity, is to be extended unto all those who, in
every place, call upon the name of the Lord Jesus.
III. This communion which the saints have with Christ, does not make them in
any wise partakers of the substance of His Godhead; or to be equal with Christ
in any respect: either of which to affirm is impious and blasphemous. Nor does
their communion one with another, as saints, take away, or infringe the title or
propriety which each man has in his goods and possessions.
Article 29: The Marks of the True Church
The Belgic Confession - 1651
We believe that we ought to discern diligently and very carefully, by the
Word of God, what is the true church-
The true church can be recognized if it has the following marks:
(1) the church engages in the pure preaching of the gospel;
(2) it makes use of the pure administration of the sacraments
as Christ instituted them;
(3) it practices church discipline for correcting faults.
As for the false church, it assigns more authority to itself and its ordinances
than to the Word of God;
These two churches are easy to recognize and thus to distinguish from each other.
What is the Gospel ?
1. God is holy
2. I am not
3. Jesus came to save sinners
4. Everyone who calls on Jesus will be saved
What is Church Discipline?
God’s loving plan for restoring sinning saints.
The confrontive and corrective measures taken by individuals,
church leaders, or the congregation regarding the matter of sin
in the life of a believer in the church (the ekklesia – assembly).
Biblical church discipline is not designed to punish but to restore.
Brothers, if anyone is caught in any transgression, you who are
spiritual should restore him in a spirit of gentleness. Keep watch
on yourself, lest you too be tempted.
Bear one another's burdens, and so fulfill the law of Christ.
Galatians 6:1-2 (ESV)
“The church is called not only to a ministry of reconciliation, but a
ministry of nurture to those within her gates. Part of that nurture
includes church discipline…” - R.C. Sproul
 What is HERMENEUTICS? The science of interpretation
the formal process* by which the interpreter employs
certain principles and methods in order to
derive the author’s intended meaning.
 What are the seven most important elements
of proper Biblical interpretation?
Context Context
Context Context
Context Context
Context
 What are the four major parts of the
Grammatico-Historical methodology?
- Context – historical and textual
- Word definitions/grammar
- Literal
o Prima Facie (‘Plain Sense’)
o Sensus Literalis (literary genre)
- Analogy of Scripture
(Analogia Scriptura)
Natural Church Growth
Nine Marks of a Healthy Church
Expositional Preaching Biblical Theology Biblical Understanding of the Good News -
Biblical Understanding of Conversion Biblical Understanding of Evangelism Biblical Understanding of Membership -
Biblical Church Discipline Promotion of Church Discipleship And Growth Biblical Understanding of Leadership -
The Marks of
A HEALTHY CHURCH MEMBER:
- An Expositional Listener
- A Committed Member
- A Biblical Theologian
- Seeks Discipline
- Is Gospel Saturated
- A Growing Disciple
- Is Genuinely Converted
- A Humble Follower
- Is a Biblical Evangelist
- A Prayer Warrior
What do you believe and why do you believe it?
(1) the authority and sufficiency of Scripture,
(2) the doctrine of the Trinity,
(3) the person, virginal conception, and nature of Christ,
(4) the doctrine of original sin
(5) the atonement of Jesus Christ,
(6) the gospel message,
(7) the Doctrines of Grace,1
(8)the nature and foundation of the church,
(9) ‘covenant’ theology,
(10)the sacraments
1
Fundamental / radical sin nature of man
Sovereign election
Definite Atonement
Effectual Grace
Eternal Salvation of persevering saints
Total Depravity
Unconditional Election
Limited Atonement
Irresitable Grace
Perseverance of the saints
Let the Church
be the Church
Good Shepherd Presbyterian Church
Winter 2012-2013
ADDITIONAL MATERIAL
Basis of Worldviews
Stanford Dictionary of Philosophy
Panentheism
First published Thu Dec 4, 2008; substantive revision Tue Feb 5, 2013
“Panentheism” is a constructed word composed of the English equivalents of the
Greek terms “pan”, meaning all, “en”, meaning in, and “theism”, meaning God.
Panentheism considers God and the world to be inter-related with the world
being in God and God being in the world. It offers an increasingly popular
alternative to both traditional theism and pantheism. Panentheism seeks to avoid
either isolating God from the world as traditional theism often does or
identifying God with the world as pantheism does. Traditional theistic systems
emphasize the difference between God and the world while panentheism stresses
God's active presence in the world. Pantheism emphasizes God's presence in the
world but panentheism maintains the identity and significance of the non-divine.
Anticipations of panentheistic understandings of God have occurred in both
philosophical and theological writings throughout history (Hartshorne and Reese
1953; Cooper, 2006). However, a rich diversity of panentheistic understandings
has developed in the past two centuries primarily in Christian traditions
responding to scientific thought (Clayton and Peacocke 2004). While panentheism
generally emphasizes God's presence in the world without losing the distinct
identity of either God or the world, specific forms of panenethism, drawing from
a different sources, explain the nature of the relationship of God to the world in a
variety of ways and come to different conclusions about the significance of the
world for the identity of God.
Duties to other Church Members
The duties and responsibilities church members have toward one another
summarize the life of the new society that is the church. As followers of Jesus
Christ, Christians are obliged to love one another. Christians are members of one
family, even of one another. Absent a life of love for one another, what other duty
of church members is satisfying or worthwhile? Love obligates the members of the
church to avoid anything that "tends to cool love." By this love the nature of the
gospel itself is demonstrated.
Church members are also obliged to seek peace and unity within their
congregation. The desire for peace and unity should follow naturally
from the obligation to love. Further, if Christians share the same spirit
and mind— the Spirit of Christ— then unity is a natural expression of
that Spirit. Given the sin which remains in believers in this life, however,
unity often requires effort. Thus Christians "stand firm in one spirit,
contending as one man for the faith of the gospel." Strife should be
actively avoided.
Duties to other Church Members
Love is expressed and unity is cultivated when church members actively
sympathize with one another. As Paul commanded the congregation in Rome,
"Rejoice with those who rejoice; mourn with those who mourn." Other duties
follow: to care for one another physically and spiritually; to watch over one
another and hold one another accountable; to work to edify one another; to
bear with one another, including not suing one another; to pray for one
another; to keep away from those who would destroy the church; to reject
evaluating people by worldly standards; to contend together for the gospel;
and to be examples to one another.
Particular responsibilities toward the leaders of the church,
Church members also have particular responsibilities toward the leaders of the church,
even as the leaders do to them. As Paul said to the Corinthians, "Men ought to regard us
as servants of Christ and as those entrusted with the secret things of God." Such men
should be respected, held in the highest regard, and honored. If Christians expect their
pastor to fulfill his biblical responsibilities, church members must make themselves
known to him. They must regard him as a gift from Christ sent to the church for their
good. The minister of the Word is a steward of God's household and an undershepherd of
God's flock. He serves willingly and eagerly. His reputation can and should be defended,
his word believed, and his instructions obeyed unless Scripture is contradicted or facts are
plainly distorted. The faithful minister should be so regarded simply because he brings
God's Word to his people; he does not replace it with his own.
Church members should remember their leaders and imitate their life and faith.
Good preachers and teachers are worthy of being doubly honored, according to Paul
in 1 Tim 5: 17, which includes material support. And church members should give
themselves both to praying for their ministers and to assisting them in every way they
can. Ministers of the Word have been given the task of bringing God's Word to God's
people. As Paul said to the Corinthians, "We are therefore Christ's ambassadors, as
though God were making his appeal through us. We implore you on Christ's behalf:
Be reconciled to God." More important work could hardly be conceived.
Responsibility and Duties of the Congregation as a Whole
In the New Testament local congregations realized they had particular
responsibilities which could not be delegated to groups outside themselves. The local
congregation was responsible for ensuring a qualified minister of the Word preached
to them, insofar as it was in their power. The congregation was ultimately responsible
for ensuring converts were baptized and the Lord's Supper was duly administered to
those giving credible evidence of regeneration. And the congregation was ultimately
responsible for protecting and defining the membership of a church, both in
admitting and dismissing members. Thus Paul assigned these responsibilities to the
Corinthian congregation in 1 Cor 5: 1– 13 and 2 Cor 2: 1– 11.
The entire congregation is also responsible for the faithful stewardship of the gifts
entrusted to it. Foremost among these is the gospel, which must be preached in the
church's own building, across the city, and around the world. Finally, the
congregation is responsible for ensuring that the gospel message reaches out across
these different spheres (see Gal 1: 6– 9; Phil 1: 5; Col 1: 3– 4; 1 Thess 1: 8).
Responsibility and Duties of the Congregation as a Whole
The congregation's responsibilities finally cannot be delegated. Though
congregations may substitute the judgment of a body of leaders— whether
inside or outside their number— the responsibility it bears is inescapable. Just
as the people who paid the false teachers were threatened with God's
judgment along with the teachers themselves (2 Tim 4: 1– 5), just as the
Corinthian church was held accountable along with the sinning members (1
Cor 5: 1– 13), and just as the church envisioned in Matt 18: 15– 20 was held
accountable by Christ to excluding the unrepentant, so congregations today
cannot evade responsibility before God for fulfilling their biblically assigned
duties.
Historians distinguish four different manifestations of the Christian Inquisition:
the Medieval Inquisition (1184–16th century), including
- 2500-3000 deaths/executions
the Episcopal Inquisition (1184–1230s)
the Papal Inquisition (1230s) and following Christian inquisitions
the Spanish Inquisition (1478–1834)
- 2250 + deaths / executions
the Portuguese Inquisition (1536–1821)
- 1183 executions
the Roman Inquisition (1542 – c. 1860)
- 1250 executions
Mary Tudor
Henry VIII 1553-1558
1509-1547
Edward VI
1547-1553
Augsburg
Confession
1530
James II
-------------
Elizabeth I
James I
Charles I
Charles II
1558 - 1603
1603-1625 1625-1649
1660-1685
James VI
James VII
1567-1625
Oliver Cromwell
Commonwealth
1653-1658
“Puritan” Movement
(separatists)
Gallic
Confession
1559
Canons
of Dort
1619
2nd Helvetic
Confession
1562-66
1500
Westminster
Confession
1646
1600
Geneva The Scot’s
Bible
Confession
1560
1560
95 Theses
1517
-1453 - Fall of Constantinople
William III &
Mary II
2nd London Baptist
Confession
1689
1700
KJV
1611
Belgic
Confession
1651
-1588 – Spanish Armada defeated
-1492 - Columbus
-1607 Jamestown Founded
-1497 - 1524 - Age of Discovery - Vasco Da Gama
-1521 – Diet Of Worms (Charles V / I)
-1522-25 - Peasants War – Germany
-1545-1563 – Council of Trent
-1620 - northern HRE becomes Calvinist
-1620 -Plymouth Rock
-1636 Connecticut (haven for Puritans)
1689 London Baptist Confession of Faith - Chapter 26: Of the Church
1. The catholic or universal church, which (with respect to the internal work of the
Spirit and truth of grace) may be called invisible, consists of the whole number of
the elect, that have been, are, or shall be gathered into one, under Christ, the head
thereof; and is the spouse, the body, the fulness of him that filleth all in all.
2. All persons throughout the world, professing the faith of the gospel, and
obedience unto God by Christ according unto it, not destroying their own
profession by any errors everting the foundation, or unholiness of conversation,
are and may be called visible saints; and of such ought all particular congregations
to be constituted.
3. The purest churches under heaven are subject to mixture and error; and some
have so degenerated as to become no churches of Christ, but synagogues of Satan;
nevertheless Christ always hath had, and ever shall have a kingdom in this world,
to the end thereof, of such as believe in him, and make profession of his name.
4. The Lord Jesus Christ is the Head of the church, in whom, by the appointment of
the Father, all power for the calling, institution, order or government of the church,
is invested in a supreme and sovereign manner; neither can the Pope of Rome in
any sense be head thereof, but is that antichrist, that man of sin, and son of
perdition, that exalteth himself in the church against Christ, and all that is called
God; whom the Lord shall destroy with the brightness of his coming.
5. In the execution of this power wherewith he is so intrusted, the Lord Jesus
calleth out of the world unto himself, through the ministry of his word, by his
Spirit, those that are given unto him by his Father, that they may walk before him
in all the ways of obedience, which he prescribeth to them in his word. Those thus
called, he commandeth to walk together in particular societies, or churches, for
their mutual edification, and the due performance of that public worship, which he
requireth of them in the world.
6. The members of these churches are saints by calling, visibly manifesting and
evidencing (in and by their profession and walking) their obedience unto that call
of Christ; and do willingly consent to walk together, according to the appointment
of Christ; giving up themselves to the Lord, and one to another, by the will of God,
in professed subjection to the ordinances of the Gospel.
7. To each of these churches thus gathered, according to his mind declared in his
word, he hath given all that power and authority, which is in any way needful for
their carrying on that order in worship and discipline, which he hath instituted for
them to observe; with commands and rules for the due and right exerting, and
executing of that power.
8. A particular church, gathered and completely organized according to the mind
of Christ, consists of officers and members; and the officers appointed by Christ to
be chosen and set apart by the church (so called and gathered), for the peculiar
administration of ordinances, and execution of power or duty, which he intrusts
them with, or calls them to, to be continued to the end of the world, are bishops or
elders, and deacons.
9. The way appointed by Christ for the calling of any person, fitted and gifted by the
Holy Spirit, unto the office of bishop or elder in a church, is, that he be chosen
thereunto by the common suffrage of the church itself; and solemnly set apart by
fasting and prayer, with imposition of hands of the eldership of the church, if there
be any before constituted therein; and of a deacon that he be chosen by the like
suffrage, and set apart by prayer, and the like imposition of hands.
10. The work of pastors being constantly to attend the service of Christ, in his
churches, in the ministry of the word and prayer, with watching for their souls, as
they that must give an account to Him; it is incumbent on the churches to whom
they minister, not only to give them all due respect, but also to communicate to them
of all their good things according to their ability, so as they may have a comfortable
supply, without being themselves entangled in secular affairs; and may also be
capable of exercising hospitality towards others; and this is required by the law of
nature, and by the express order of our Lord Jesus, who hath ordained that they that
preach the Gospel should live of the Gospel.
11. Although it be incumbent on the bishops or pastors of the churches, to be instant
in preaching the word, by way of office, yet the work of preaching the word is not so
peculiarly confined to them but that others also gifted and fitted by the Holy Spirit
for it, and approved and called by the church, may and ought to perform it.
12. As all believers are bound to join themselves to particular churches, when and
where they have opportunity so to do; so all that are admitted unto the privileges of
a church, are also under the censures and government thereof, according to the rule
of Christ.
13. No church members, upon any offence taken by them, having performed their
duty required of them towards the person they are offended at, ought to disturb any
church-order, or absent themselves from the assemblies of the church, or
administration of any ordinances, upon the account of such offence at any of their
fellow members, but to wait upon Christ, in the further proceeding of the church.
14. As each church, and all the members of it, are bound to pray continually for the
good and prosperity of all the churches of Christ, in all places, and upon all
occasions to further every one within the bounds of their places and callings, in the
exercise of their gifts and graces, so the churches, when planted by the providence of
God, so as they may enjoy opportunity and advantage for it, ought to hold
communion among themselves, for their peace, increase of love, and mutual
edification.
15. In cases of difficulties or differences, either in point of doctrine or administration,
wherein either the churches in general are concerned, or any one church, in their
peace, union, and edification; or any member or members of any church are injured,
in or by any proceedings in censures not agreeable to truth and order: it is according
to the mind of Christ, that many churches holding communion together, do, by their
messengers, meet to consider, and give their advice in or about that matter in
difference, to be reported to all the churches concerned; howbeit these messengers
assembled, are not intrusted with any church-power properly so called; or with any
jurisdiction over the churches themselves, to exercise any censures either over any
churches or persons; or to impose their determination on the churches or officers.
What is the difference between Biblical Theology and Systematic Theology?
Biblical theology seeks to understand the progressive unfolding of God's special
revelation throughout history, whereas systematic theology seeks to present the
entire scriptural teaching on certain specific truths, or doctrines, one at a time.
Biblical theology is thus historical and chronological in its design; and in fact, a close
synonym for biblical theology, at least in its wide-angle task of accounting for all of
special revelation, is the term “redemptive history”. Biblical theology is not always
pursued in so broad a fashion, however; sometimes, certain themes are approached
in a biblical theological manner; for instance, a biblical theology of holy space in
worship would seek to understand how that specific motif unfolded in redemptive
history, from the beginning of revelation until the end. Another narrower
application of biblical theology would be the study of the unfolding of revelation
during a specific time period (for example, post-exilic biblical theology); or the study
of the development of themes in a particular author (for example, Johannine biblical
theology); but ultimately, even these narrower applications are truly biblicaltheological in nature only as they seek to advance an understanding of the
progression of redemptive history as a whole.
Systematic theology, on the other hand, is laid out, not chronologically, nor
with a consideration of the progressive development of doctrines, but
thematically, taking into account from the outset the complete form which
revelation as a whole has finally assumed. Systematic theology attempts to
answer the question, “what is the full extent of the truth that we may know
about the doctrine of sin, or salvation, or the Holy Spirit, etc.?”. Hence,
systematic theologies progress from the doctrine of the Godhead, or
theology proper, to christology, pneumatology, angelology, soteriology, and
so on, treating each theme exhaustively.
"It was not for societies or states that Christ died, but for men.“
-- C.S. Lewis
" In the name of God, Amen. We, whose names are underwritten, the Loyal
Subjects of our dread Sovereign Lord, King James, by the Grace of God, of
England, France and Ireland, King, Defender of the Faith, etc., having undertaken
for the Glory of God, and Advancement of the Christian Faith, and the Honour of
our King and Country, a voyage to plant the first colony in the northern parts of
Virginia; do by these presents, solemnly and mutually in the Presence of God and
one of another, covenant and combine ourselves together into a civil Body
Politick, for our better Ordering and Preservation, and Furtherance of the Ends
aforesaid; And by Virtue hereof to enact, constitute, and frame, such just and
equal Laws, Ordinances, Acts, Constitutions and Offices, from time to time, as
shall be thought most meet and convenient for the General good of the Colony;
unto which we promise all due submission and obedience. In Witness whereof
we have hereunto subscribed our names at Cape Cod the eleventh of November,
in the Reign of our Sovereign Lord, King James of England, France and Ireland,
the eighteenth, and of Scotland the fifty-fourth. Anno Domini, 1620."
The Mayflower Compact
" In the name of God, Amen. We, whose names are underwritten, the Loyal
Subjects of our dread Sovereign Lord, King James, by the Grace of God, of
England, France and Ireland, King, Defender of the Faith, etc., having undertaken
for (1) the Glory of God, and (2) Advancement of the Christian Faith, and the
(3) Honour of our King and Country, a voyage to plant the first colony in the
northern parts of Virginia; do by these presents, solemnly and mutually in the
Presence of God and one of another, covenant and combine ourselves together
into a civil Body Politick, (4) for our better Ordering and Preservation, and
Furtherance of the Ends aforesaid; And by Virtue hereof to enact, constitute, and
frame, such just and equal Laws, Ordinances, Acts, Constitutions and Offices,
from time to time, as shall be thought most meet and convenient for the General
good of the Colony; unto which we promise all due submission and obedience. In
Witness whereof we have hereunto subscribed our names at Cape Cod the
eleventh of November, in the Reign of our Sovereign Lord, King James of
England, France and Ireland, the eighteenth, and of Scotland the fifty-fourth.
Anno Domini, 1620."
Sacerdotalism
Sacerdotalism is the belief that propitiatory sacrifices for sin require
the intervention of a priest.
The term sacerdotalism comes from the Latin sacerdos, priest, literally one
who presents sacred offerings, from sacer, sacred, and dare, to give.
That is, it is the belief that a special, segregated order of men called the
priesthood are the only ones who can commune directly with God.
This system is exemplified by the priests in the Old Testament, and by
the Roman Catholic Church.
The Holy Scriptures
God and the Holy Trinity
2nd
God's Decree
Creation
Divine Providence
The Fall of Man, Sin and Punishment
God's Covenant
Christ the Mediator
Free Will
Effectual Calling
Justification
Adoption
Sanctification
Saving Faith
Repentance and Salvation
Good Works
The Perseverance of the Saints
Assurance of Salvation
The Law of God
The Gospel and Its Influence
Christian Liberty and Liberty of Conscience
Worship and the Sabbath Day
Lawful Oaths and Vows
The Civil Magistrate
Marriage
The Church
The Communion of Saints
Baptism and the Lord's Supper
Baptism
The Lord's Supper
Man's State After Death and the Resurrection
The Last Judgement
London Baptist Confession - 1689
The regulative principle of worship is a teaching shared by
some Calvinists and Anabaptists on how the Bible orders public worship. The
substance of the doctrine regarding worship is that only those elements that are
instituted or appointed by command or example or which can be deduced by good
and necessary consequence from Scripture are permissible in worship, and that
whatever is not commanded or cannot be deduced by good and necessary
consequence from Scripture is prohibited. The term "regulative principle" is less
frequently broadened to apply to other areas such as church government , but in this
sense it becomes synonymous with the principle of sola scriptura.
The regulative principle is often contrasted with the normative principle of
worship which teaches that whatever is not prohibited in Scripture is permitted in
worship, as long as it is agreeable to the peace and unity of the Church. In short,
there must be agreement with the general practice of the Church and no prohibition
in Scripture for whatever is done in worship.
The normative principle of worship is the generally accepted approach to worship
practiced by Anglicans,Evangelicals, and Methodists. The regulative principle of
worship is generally practiced by the conservative Reformed churches, Restoration
Movement, and in other conservative Protestant denominations, and it finds
expression in confessional documents such as the Westminster Confession of
Faith (see Chapter 21), the Heidelberg Catechism, the Belgic Confession, and
the London Baptist Confession of Faith.
http://www.reformed.org/documents/wcf_with_proofs/index.html?body=/documents/wcf_with_proofs/ch_XIV.html
can·on
noun
1.an ecclesiastical rule or law enacted by a council or other competent authority and,
in the Roman Catholic Church, approved by the pope.
2.the body of ecclesiastical law.
3.the body of rules, principles, or standards accepted as axiomatic and
universally binding in a field of study or art
4.a fundamental principle or general rule: the canons of good behavior.
5.a standard; criterion: the canons of taste.
de·cree
Noun
1.a formal and authoritative order, especially one having the force of law
2.Law. a judicial decision or order.
3.Theology . one of the eternal purposes of God, by which events are foreordained.
verb (used with object), verb (used without object)
4.to command, ordain, or decide by decree.
Act of Toleration
The Toleration Act 1689 (William & Mary, was an Act of the English Parliament
which received the royal assent on 24 May 1689.
The Act allowed freedom of worship to Nonconformists who had pledged to the
oaths of Allegiance and Supremacy and rejected transubstantiation, i.e.
Protestants who dissented from the Church of England (Baptists, Presbyterians,
and Congregationalists… but not Catholics)
Nonconformists were allowed their own places of worship and their own teachers,
if they accepted certain oaths of allegiance.
It purposely did not apply to Catholics, nontrinitarians and atheists. The Act
continued the existing social and political disabilities for Dissenters, including their
exclusion from political office and also from universities.
Dissenters were required to register their meeting locations and were forbidden
from meeting in private homes. Any preachers who dissented had to be licensed.
As there still remained a Test Act, non-Anglicans could not sit in Parliament (this
included all Protestant non-Conformists, Jews, Catholics, and Unitarians). The Test
Act remained in force until the nineteenth century.
Act of Toleration - 1689
Oath of Allegiance
I, (insert full name), do swear that I will be faithful and bear true
allegiance to Her Majesty, her heirs and successors, according to law.
So help me God.
Oath of Supremecy
I (insert full name) , do utterly testify and declare in my conscience that
the Queen's Highness is the only supreme governor of this realm, and of
all other her Highness's dominions and countries, as well in all spiritual
or ecclesiastical things or causes, as temporal, and that no foreign prince,
person, prelate, state or potentate hath or ought to have any jurisdiction,
power, superiority, pre-eminence or authority ecclesiastical or spiritual
within this realm; and therefore I do utterly renounce and forsake all
foreign jurisdictions, powers, superiorities and authorities, and do
promise that from henceforth I shall bear faith and true allegiance to the
Queen's Highness, her heirs and lawful successors, and to my power
shall assist and defend all jurisdictions, pre-eminences, privileges and
authorities granted or belonging to the Queen's Highness, her heirs or
successors, or united or annexed to the imperial crown of this realm. So
help me God, and by the contents of this Book.
Separation of Church and State
1
English Baptists
In 1612 John Smyth wrote, "the magistrate is not by virtue of his office to
meddle with religion, or matters of conscience". That same year, Thomas
Helwys wrote that the King of England could "command what of man he will,
and we are to obey it," but, concerning the church — "with this Kingdom, our
lord the King hath nothing to do." In 1614, Leonard Busher wrote what is
believed to be the earliest Baptist treatise dealing exclusively with the subject of
religious liberty.
American Baptists
The Danbury Baptist Association of Danbury, Connecticut sent a letter, dated
October 7, 1801, to the newly elected President Thomas Jefferson, expressing
concern over the lack in their state constitution of explicit protection of
religious liberty, and against a government establishment of religion.
In their letter to the President, the Danbury Baptists affirmed that "Our
Sentiments are uniformly on the side of Religious Liberty — That Religion is at
all times and places a matter between God and individuals — That no man
ought to suffer in name, person, or effects on account of his religious Opinions
— That the legitimate Power of civil government extends no further than to
punish the man who works ill to his neighbor..."
Separation of Church and State
2
Wall of separation
Thomas Jefferson's response, dated January 1, 1802, concurs with the Danbury
Baptists' views on religious liberty, and the accompanying separation of civil
government from concerns of religious doctrine and practice. Jefferson writes:
"...I contemplate with sovereign reverence that act of the whole American people
which declared that their legislature should 'make no law respecting an
establishment of religion, or prohibiting the free exercise thereof,' thus building a
wall of separation between Church & State."
This doctrine, known as the "wall of separation" or "strict separationism," would
later become highly influential in 20th century Supreme Court understandings of
the relationship between church and state. As a result, the relevance of this letter
is a subject of heated debate, with scholars such as Robert Boston emphasizing its
importance, and others such as Mark David Hall arguing that the letter was a
historical outlier.
Jefferson's letter is almost always taken out of context.