deeper :: women in ministry

This is the third and final installment of the deeper series designed to give depth and historical consideration regarding key topics for your own study.  Other topics already posted include: baptism and Communion.  The purpose of the study is not for you, the reader, to agree or disagree with every theological claim.  Rather, the goal is for you to use this study to begin to formulate your own position as well as be able to know more deeply what you believe.

:: How We Read Scripture [1]
We recognize that such a position on women in ministry is sometimes challenged on the basis of certain Scripture passages. However, we believe that all pertinent Scriptures need to be interpreted in the light of their immediate contexts, as well as in the context of Scripture as a whole. We also believe that no passages of Scripture clearly prohibit women from holding positions of authority. The passages that on the surface appear to do so are often twisted by interpretations stemming from biased readings of the text. In some cases there are faulty or biased translations. And in others there is evidence of localized situations that required special treatment that was not intended for general application.


We believe God has progressively revealed in the Scriptures to call, equip, and empower women for full opportunity of ministry in the church. Galatians 3:28 states that in the Christian era “There is neither…male nor female.” This is a general principle of Scripture. Any Scripture passages that at first appear to contradict this general statement must be understood in light of the general principle of Galatians 3:28. Clearly the spiritual and heavenly identity proclaimed in Galatians 3:28 has precedence over the earthly, administrative identity.


It was just such an understanding of Scripture that prompted our Wesleyan predecessors to re-examine the position held by many of their contemporaries that the Scriptures were pro-slavery, and to take the lead in both the abolition of slavery and in the abolition of discrimination against female ministers.


:: What Do We Know From Scripture?
:: In the beginning. From the moment God first created until this moment, he commissions men and women – created in his image – to be partners in service to one another and to all of creation. In the very beginning, God authorized human beings – both male and female – to serve in God’s creation and were given dominion over and for the sake of creation. Sadly, the practice of dominion as service in partnership was replaced by dominion as domination – male over female; this race over that race; rich over poor – as sin entered the world.


:: In the Ministry of Jesus Christ. Jesus of Nazareth was doing a new thing in Israel. In Jesus, God’s intent and purpose for the whole world was revealed. Jesus came to serve and call both women and men alike to serve in the kingdom of God. Traditionally, Roman household codes articulated the proper roles of women, slaves, and children in relation to the master or father of the house. Texts like 1 Corinthians 14:34-35 and 1 Timothy 2:11-12 reflect the pressures of cultural influence on the early church in its desire to give more freedoms to women, slaves, and children.


It’s noteworthy to mention that Jesus was accompanied by women who ministered to him and his disciples (Mark 15:40-41; Luke 8:1-3). But it was not easy for women to embrace the new roles which Jesus held out to them. In Luke 10:38-42, Martha complains that while she labors dutifully in the kitchen to prepare a meal for their guests, Mary sits at Jesus’ feet listening to his teachings. Martha plays the role of a proper Jewish woman, while Mary plays the role of a male disciple. Jesus declares that Mary has chosen the better role.


Lastly, the women who followed Jesus daily followed him all the way to the cross. These women, who came to fulfill their traditional roles to anoint his body, were the first to bear witness to the resurrection.


:: At Pentecost. On the Day of Pentecost, both men and women were filled with the Holy Spirit and began to speak in many languages to those where gathered in Jerusalem for the festival (Acts 2:1-12). In was on this occasion in which Peter declared that “this is that” which the prophet Joel prophesied: “Your sons and daughters will prophesy…and on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy” (2:17-18). God’s Spirit came on Pentecost burning through barriers of age, sex, class, and race.


:: In the Ministry of Paul. The Apostle Paul reflected Jesus’ openness to women. In Galatians, Paul declared, “There is neither…male nor female, for you are all one in Christ Jesus” (3:28). They were freed from the curse of the law, sin and death, and were joined through Christ as a community of equals. Thus women not only enjoyed spiritual freedom, but also the freedom to claim new social and religious roles.


In closing his letter to the Romans, Paul mentions 10 women in chapter 16, seven of whom he speaks of with affection and high regards. In verse one, Paul commends Phoebe, who was a “deacon of the church at Cenchreae” and “a benefactor of many and of myself as well” (Romans 16:1). Note that Paul calls Phoebe a deacon (masculine) and not a “deaconess.” Paul refers to Prisca and her husband Aquila as co-workers “who risked their necks for my life” (Romans 16:3). Junias is considered “outstanding among the apostles” (v.7). These are just a few of the women Paul commends in the Book of Romans alone.


In Philippians 4, the Apostle mentions two women who had “contended at my side in the cause of the gospel.” The women in Corinth prayed and prophesied in the assemblies of the congregation. Also, 1 Timothy mentions that female deacons held an official status in the church.


:: Misused Passages [2]. Among Scripture passages frequently cited against women serving in the ministry, probably the most significant are 1 Corinthians 14:33b-35 (“women should remain silent in the churches”), 1 Timothy 2:11-15 (“women are not to teach or have authority over men”), and passages in 1 Timothy and Titus calling for a minister to be “the husband of one wife.”


The 1 Corinthians passage is definitely dealing with a specialized, probably localized cultural issue, since in 11:5 Paul recognizes women speaking in church as a normal thing. The 1 Timothy passage as translated and interpreted is also inconsistent with Paul’s position in 1 Cor. 11:5. It likely deals with the false teaching at Ephesus that is repeatedly discussed by Paul in 1 Timothy. This passage concludes with a reference to women being “saved through childbearing,” which as defied any consensus of interpretation. Paul sets forth qualifications for a “bishop” (KJV) or “overseer” (NIV) in 1 Timothy 3:1ff., and elder/bishop/overseer in Titus 1:5-7, and a “deacon” in 1 Timothy 3:12, and in all cases says that such is to be the “husband of but one wife.” Since Paul implies that he and Barnabas were not married (1 Cor. 9:5-6) and he specifically calls Phoebe a deacon, it is clear that the references in 1 Timothy and Titus were not intended to exclude women and single men from ministry, but to exclude polygamous men.

:: Summary. One rule of scriptural interpretation is that unclear passages must be interpreted in light of clearer ones. With this in mind, from the beginning of creation to the life and ministry of Jesus Christ and the Apostle Paul’s teaching, it is clear that God provided opportunities for women to lead, minister, and have authority in the Kingdom.


:: Our Heritage

“The Wesleyan Church has a rich heritage in the anti-slavery movement in the United States in the mid-nineteenth century. One of the precedent bodies of the present denomination was born and flourished under just such a banner. While the current culture is more subtle in its expressions of prejudice than were those of an earlier era, The Wesleyan Church today is and must continue to be as clear cut in denouncing prejudice as were our founding fathers” (Standing Firm, p. 5).


Before The Wesleyan Church came to be as it is today, John Wesley used women as class leaders, as well as one or two as preachers. Luther Lee, one of the founders of the Wesleyan Methodist Church, preached the ordination sermon for the first woman ordained in America in 1853. William Booth, founder of the Salvation Army, fully supported a woman’s right to lead and to preach. B.T. Roberts, founder of the Free Methodist Church, wrote a book on this subject, fully supporting the right of women to be ordained and serve as vocational ministers.


As a result of careful study of the Scriptures combined with our rich heritage, The Wesleyan Church affirms that “a woman is fully equal to a man in terms of her responsibility, as directed by the Holy Spirit and authorized by the Church, to preach, teach, lead, govern or serve in any office or ministry of the Church” (A Position on Women in the Ministry of the Wesleyan Church).

:: Questions for Reflection
:: How has this study deepened or challenged your understanding of women in ministry?
:: What are you still wrestling with (if anything) in terms of affirming women in ministry?
:: What excites you about The Wesleyan Church’s position on this issue?


:: Resources for Further Study
:: “A Position Statement on Women in the Ministry in The Wesleyan Church.” Can be accessed at: http://www.wesleyan.org/em/women_ministry.


:: Kenneth Schenck. “Why Wesleyans Favor Women in Ministry.” Can be accessed at: http://www.wesleyan.org/em/women_ministry.


:: Lee Haines. “Women in Ministry: A Biblical, Historical Perspective.” Can be accessed at: http://www.wesleyan/em/women_ministry.

:: Endnotes

[1] Taken from The Wesleyan Church’s official position on women in ministry entitled, “A Position Statement on Women in the Ministry in The Wesleyan Church.”

[2] The following is taken from The Wesleyan Church’s official position on women in ministry entitled, “A Position Statement on Women in the Ministry in The Wesleyan Church.”

:: In Israel. In the Hebrew Scriptures, we find God initiating and empowering women as agents of liberation (Exodus 1), to govern the Israelites as well as speak prophetically. The Hebrew midwives Shiphrah and Puah trusted God and deliberately disobeyed Pharaoh’s orders. They risked their own lives in order to serve God’s purpose in setting the captive Israelites free. God used Deborah as a prophetess and judge who led Israel. She directed and accompanied Barak into battle against the Canaanites (Judg. 4:4ff.). Through Huldah, God sparked religious revival during the reign of King Josiah (2 Kings 22:14). Lastly, God spoke through the prophet Joel of the coming of the Day of the Lord when God’s Holy Spirit would be poured out on both men and women and they and their sons and daughters would prophesy (Joel 2:28-9).

url change :: same blog name

Note that front porch life has officially been moved to http://pursuewholeness.blogspot.com/.  The new URL more accurately reflects the shift in context which is taking place in my life right now - a shift away from a seminarian context to a more pastoral one.  The phrase "pursue wholeness" comes from how I envision ministry in my context.  I have always seen myself on this journey of pursuing wholeness in all of my life and along the way I have invited others into this pursuit as well.

url & blog name change

My days are numbered.  Well...my days here at Western Seminary are numbered in any case.  This journey through seminary is coming quickly to a close next week.  It's been a wonderful journey filled with many successes and many growing edges.  I began this blog when my seminary days began back in 2006.  So I created the URL - joshatwestern.blogspot.com to reflect my current context.  Now that this chapter in my life is closing, I'm considering changing the blog name and URL.  I'd like some input and suggestions on changing the URL and possibly changing my blog title.  Feel free to post your ideas in the comments section. 

deeper :: communion

:: Introduction
The Deeper series is designed to give biblical depth and historical consideration regarding key topics for your own study including: baptism, Communion, and women in ordained ministry. Each study asks a series of relevant questions related to the topic at hand. The purpose of the study is not for you, the reader, to agree or disagree with every theological claim. Rather, the goal is for you to use this study to begin to formulate your own position as well as be able to know more deeply what you believe.


:: What Communion Is
Communion is a sacrament instituted by our Lord Jesus Christ. Simply put, a sacrament is a visible sign of an invisible grace given by God. What this means is that God has given us a visible sign of his invisible grace so that when we look upon the loaf of bread and cup, we see with our “spiritual eyes” a sign that points to the coming kingdom of Jesus Christ. The word “sacrament” is not used in the New Testament to describe Communion (or baptism). Rather, the sacraments have emerged in the history of the church as it has sought to understand more clearly its own life and practice [1].


The word “sacrament” comes from the Greek word mysterion which means “mystery” or “secret.” When mysterion was translated in to Latin, the Latin word sacramentum was chosen. Sacramentum most commonly refers to an oath or promise. When thinking about the rituals of Communion and baptism, both definitions have something to offer us in terms of a definition: a sacrament is both a mystery (from mysterion) and a promise. So Communion then is one of the mysteries and promises of God.


Lastly, because the sacraments are a sign of God’s grace to us which point us to Jesus Christ, then participating in the sacraments is not primarily about us. In our culture, there is a tendency to make everything about us – about our needs and wants; about our desires and dreams; about our successes and failures; about our faith and spirituality; and the list goes on and on. But the sacraments force us to reorient ourselves toward God in repentance and faith precisely because God has already given us His promises. So while faith and repentance are essential to receiving the benefits of the sacrament, faith and repentance are secondary to God’s primary promises.


:: What Happens in Communion
At this point in our study, we have given a historical foundation of the evolution of the sacraments in the Christian church. Now it’s time to move on to talking about what happens in Communion – in other words, what are its core meanings.


The word “Communion” is synonymous with two other descriptive words: the Eucharist and the Lord’s Supper. For the purposes of our study we will use the word, Communion. It’s important to recognize that each descriptor has a different emphasized meaning. For example, “Eucharist” comes from the Greek (eucharisto) and literally means “to give thanks” or “thanksgiving.” So the Eucharist in this sense is a celebration or a meal of thanksgiving. The Lord’s Supper gives us an image of a full meal or supper. Finally, the word “Communion” emphasizes our participation (and our union) with the life, death, and resurrection of Jesus Christ. We are united to Christ as we partake of the meal and we commune with one another.


Like baptism, Communion demonstrates God’s presence to us which captures our attention and imagination by refocusing our hearts and minds on Jesus Christ. Essentially Communion is a feast of remembrance, of communion, and of hope. However, there are no less than 5 core meanings of Communion as taught by Scripture and the church. The core meanings of Communion include (but are not limited to):


:: Remembering What Christ Did For Us
Luke 22:19: “And he took bread, gave thanks and broke it, and gave it to them, saying, ‘This is my body given for you; do this in remembrance of me.’”


:: Participation in the Life, Death, and Resurrection of Christ
John 6:51, 53-57: [Jesus speaking] “I am the living bread that came down from heaven. Whoever eats of this bread will live forever. This bread is my flesh, which I will give for the life of the world….Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in them.”


1 Corinthians 10:16: “Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ?”


1 Corinthians 11:26: [Paul speaking] “For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.”


:: Unity as One Body
1 Corinthians 11:18-22, 33: “In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it. No doubt there have to be differences among you to show which of you have God’s approval. When you come together, it is not the Lord’s Supper you eat, for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk…So then, my brothers, when you come together to eat, wait for each other.” [Note that in this text the Apostle Paul is criticizing the Corinthians for using the Lord’s Supper to their own gain – by not sharing and for drunkenness].


1 Corinthians 10:17, 21: “Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf…You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord’s table and the table of demons.”


:: A Foretaste of the Kingdom Feast
Isaiah 25:6-9: “On this mountain the LORD Almighty will prepare a feast of rich food for all peoples, a banquet of aged wine – the best of meats and the finest of wines. On this mountain he will destroy the shroud that enfolds all peoples, the sheet that covers all nations; he will swallow up death forever. The Sovereign LORD will wipe away the tears from all faces; he will remove the disgrace of his people from all the earth. The LORD has spoken. In that day, they will say, ‘Surely this is our God; we trusted in him, and he saved us; let us rejoice and be glad in his salvation.’” [There is this sense that God will prepare a great feast for all people of every nation and tribe on the day he will swallow up death which is cause for celebration and rejoicing in his salvation].


:: Repentance of Sin
Matthew 26:26-28: “While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples saying, ‘Take and eat; this is my body.’ Then he took the cup, gave thanks and offered it to them, saying, ‘Drink from it, all of you. This is my blood of the covenant which is poured out for many for the forgiveness of sins.’”


1 Corinthians 11:27-30: “Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. A man ought to examine himself before he eats of the bread and drinks of the cup. For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself.”


As you can tell from its symbolism and imagery, Communion is a rich sacrament. Communion is food for the Christian journey as week gather together as one body under the lordship of Jesus Christ to partake of him so that when we go back “out into the world” we are well fed and strengthened with His strength.


:: Summary of the Meaning of Communion [2]
Beloved in the Lord Jesus Christ,
The Holy Supper that we are about to celebrate
Is a feast of remembrance, of communion, and of hope.


We come in remembrance
That our Lord Jesus Christ was sent of the Father into the world
To assume our flesh and blood
And to fulfill for us all obedience to the divine law,
Even to the bitter and shameful death of the cross.
By his death, resurrection, and ascension
He established a new and eternal covenant of grace and reconciliation,
That we might be accepted of God and never be forsaken by him.


We come to have communion with this same Christ,
Who has promised to be with us always,
Even to the end of the world.
In the breaking of the bread he makes himself known to us
As the true heavenly bread that strengthens us unto eternal life.
In the cup of blessing he comes to us as the vine,
In whom we must abide if we are to bear fruit.


We come in hope,
Believing that this bread and this cup
Are a pledge and foretaste of the feast of love.
Since by his death, resurrection, and ascension,
Christ has obtained for us the life-giving Spirit,
Who unites us all in one body,
So are we to receive this supper in true love.


:: Some Particulars
It’s worth remembering, in the midst of our chicklet sized bread and throw away plastic cups, that Jesus and his disciples shared a common cup and a common loaf. Hygiene is the most common reason today as to why we don’t celebrate Communion with a common cup or loaf. However, many churches practice Communion by intinction, where the participants break off pieces of bread from a loaf and dip the bread into a common cup. As one Wesleyan scholar says it, “To me, this way of doing Communion preserves the unifying principle much better than individualized plastic cups and wafers” [3].


Second, Wesleyan churches are supposed to take Communion at least once every three months. We are welcome to take it more often than that. John Wesley’s conviction was that we should take Communion “as often as you can.” John Calvin, Martin Luther, as well as many other great Christian thinkers of ages past shared Wesley’s sentiments on this.


Third, Wesleyans do not require baptism for participating in Communion. We do require, however, that the person be seeking God and earnestly repent from sin. This means that a non-Christian can take Communion as a time of seeking faith in God. Christian parents too ought to instruct their children regarding one of the various meanings of Communion at an early age so that the children know that they are doing something more than just having a snack.
:: The “Specialness” of Communion
One of the most common objections to celebrating Communion every Sunday is that in doing so it might become “less special” or would “lose it’s meaning.” So let us imagine someone we love very much. This person could be our spouse, or our children, or a parent. Now imagine only eating with them once a year or twice a year or maybe four times a year because if we ate with them more often, then our meal times together would be in danger of becoming “less special.” When framed in this way, I think we begin to understand the faulty logic in our thinking. Of course we wouldn’t want to only eat with our spouse or parent 4 times a year! Why not? Because we love them and we desire to spend time as much time as we can with those we love. Jesus Christ loves us and desires to spend time with us and desperately wants to eat with us as often as is possible.
:: Questions for Reflection:: What questions about Communion do you have that are left unanswered?
:: How has this study deepened or challenged your understanding of Communion?


:: Endnotes
1. James V. Brownson.  The Promise of Baptism: An Introduction to Baptism in Scripture and the Reformed Tradition. (Grand Rapids, MI: Eerdman’s Publishing, 2007), p. 22.


2. This summary is taken from the ligurgy of The Lord's Supper from the Reformed Church in America's Worship the Lord book.  Note the beauty of the language and how the content intends to teach the significance of the Supper.


3. Dr. Kenneth Schenck, Professor of New Testament Studies at Indiana Wesleyan University wrote this statement in a document he wrote entitled, “The Wesleyan View of Communion.”

a beautiful mess

At this very moment I am sitting at our kitchen table and while I’m typing my wife is tidying up our disorderly house. As I look from where I sit, I notice stacks of unread material piling up on the kitchen counter; stray toys scattered throughout the living room; I see a bag of trash waiting to be taken out to the garbage can; and I also remember that my workshop needs to be cleaned up from the mess I made there several weeks ago. But the untidiness doesn’t stop there – it just goes on and on (I don’t even like to think about the state of my kids’ rooms). I like a tidy house. It doesn’t need to be spotless or perfect – just tidy. And when I see all the things that need picked up in the house, I wonder why on earth would I venture into full-time vocational ministry where nothing is ever tidy? There’s a saying that goes something like: “There is no such thing as the perfect church…and if you find one, don’t go there because you’ll mess it up.” Church is messy. Life is messy. Church and life are disheveled and dysfunctional. This is the reality we live in and if there ever were a reality where life was all neat and tidy with large church budgets, beautiful buildings, the best children’s curriculum, where the preacher preaches the best sermons, etc. – don’t go there because we’ll mess it all up.


But the strange thing is this is the way it’s suppose to be, isn’t it? Life isn’t always neat and tidy and that affects the way we function as a church. In the midst of the messiness, there is beauty and creativity to be found. Eugene Peterson’s chapter talks about the messiness of creativity and in any creative enterprise there are “risks, mistakes, failures, frustrations…but out of this mess – when we stay with it long enough…there slowly emerges love or beauty or peace” (164). It’s in this spirit that the church is a “beautiful mess.” And pastoral work is imaginative work. As I read Peterson, echoes from one of my favorite preachers, Barbara Brown-Taylor, rang through my mind. On this very theme she once wrote: “It is an imaginative enterprise, in which I must first of all give up the notion that I know what I am looking at when I look at the world. Al I know is that there is always more that meets the eye and if I want to see truly I must be willing to look beyond the appearance of things into the depth of things, into the layers of meaning with which the least blade of grass is endowed” (The Preaching Life, 49).

Peterson goes on to say that when tidiness and structure become the dominant values, creativity is at the very least inhibited. I wholehearted agree with what Peterson and Brown-Taylor are saying here. It’s only when we are free (loose from the bonds that hinder us) that we can be most creative and imaginative. But this raises an issue because my experience in churches tells me that our churches prefer tidiness and neatness over creativity and imagination. And this saddens me because it’s also true to my own life. “Imagination,” Peterson says, “is the mental tool we have for connecting material and spiritual, visible and invisible, heaven and earth” (171). Therefore, I believe one of our principle tasks as Ministers of the Gospel is to help cultivate creativity and imagination in the life of the church – to help our congregations value these just as much as organization and tidiness. In other words, we ought to help our congregations become a more beautiful mess by entering into each other’s lives more deeply and imaginatively than ever before. And when we do this, everything changes for us and in us. As Peterson rightly says: “The place we stand is no longer a station for exercising control; it is a place of worship, a sacred place of adoration and mystery where we direct attention to God” (176).

deeper :: baptism

It's been a while since I've made a post largely because the semester has begun and this doesn't leave a lot of time for me to blog. But I will share a three part series called Deeper that I wrote over the summer. This post focuses on a deeper, richer understanding of baptism.

:: Introduction
The Deeper series is designed to give biblical depth and historical consideration regarding key topics for your own study. The Deeper series for further study includes: baptism, Communion, and women in ordained ministry. Each study asks a series of relevant questions related to the topic at hand. The purpose of the study is not for you, the reader, to agree or disagree with every theological claim. Rather, the goal is for you to use this study to begin to formulate your own position as well as be able to know more deeply what you believe.

:: What is baptism?
Christian water baptism is a sacrament instituted by our Lord Jesus Christ. Simply put, a sacrament is a visible sign of an invisible grace given by God. What this means is that God has given us a visible sign of his invisible grace so that when we look upon the baptismal waters, we see with our “spiritual eyes” a sign that points to the coming kingdom of Jesus Christ. The word “sacrament” is not used in the New Testament to describe baptism (or the Lord’s Supper). Rather, the sacraments have emerged in the history of the church as it has sought to understand more clearly its own life and practice.

The word “sacrament” comes from the Greek word mysterion which means “mystery” or “secret.” When mysterion was translated in to Latin, the Latin word sacramentum was chosen. Sacramentum most commonly refers to an oath or promise. When thinking about the rituals of baptism and the Lord’s Supper, both definitions have something to offer us in terms of a definition: a sacrament is both a mystery (from mysterion) and a promise. So baptism then is one of the mysteries and promises of God.

There is a third meaning of baptism which comes from Scripture which says that baptism is a kind of “seal.” The word “seal” referred to a wax imprint that marked a document as official and legally binding. In the ancient world, the same word applied to those who had brands or tattoos on their bodies which functioned as a sign of ownership. In this context, baptism is the seal whereby God takes the promises of the gospel and applies it to us. In baptism, we are marked by Christ’s death and resurrection.

Lastly, because the sacraments are a sign of God’s grace to us which point us to Jesus Christ, then participating in the sacraments is not primarily about us. In our culture, there is a tendency to make everything about us – about our needs and wants; about our desires and dreams; about our successes and failures; about our faith and spirituality; and the list goes on and on. But the sacraments force us to reorient ourselves toward God in repentance and faith precisely because God has already given us His promises. So while faith and repentance are essential to receiving the benefits of the sacrament, faith and repentance are secondary to God’s primary promises.

:: What happens in baptism?
At this point in our study, we have given a historical foundation of the evolution of the sacraments in the Christian church. Now it’s time to move on to talking about what happens in baptism – in other words, what are the core meanings of baptism. Scholars have spilled copious amounts of ink in trying to resolve the debate about the mode of baptism by trying to nail down a definition of the Greek word baptizo. The Greek has a wide range of meanings from “dip” or “plunge” to “soak” and “wash.”
One of the earliest Christian sources outside of the New Testament, called The Didache calls for the use of running water, but if that is not available, it suggests pouring water on the head three times. It does not say whether immersion or pouring was recommended when using running water. There are no less than 9 core meanings of baptism as taught by Scripture and the church. The core meanings of baptism include (but are not limited to):

:: Union with Christ
Romans 6:3-8: “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin. Now if we have died with Christ, we believe that we will also live with him.”

:: Membership in the body of Christ / Beginning of Christian Journey
1 Corinthians 12:13: “For in one Spirit we were all baptized into one body – Jews or Greeks, slaves or free – and all were made to drink of one Spirit.”
Matthew 28:19-20: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you.”

:: Giving of the Holy Spirit
Titus 3:5: “He saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit.”
Acts 2:38: “And Peter said to them, ‘Repent and let each of you be baptized in the name of Jesus Christ for the forgiveness of sins; and you shall receive the gift of the Holy Spirit.’”

:: Spiritual Washing / Cleansing
Acts 22:16: “And now why do you wait? Rise and be baptized and wash away your sins, calling on his name.’”
Ephesians 5:25-27: “Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.”

:: Death with Christ / New Life in Christ
Colossians 2:11-12: “In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.”
1 Corinthians 1:13: “Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?”
Romans 6:4: “We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.”

As you can tell from the symbolism and depth, baptism is rich in its imagery. Other key references helpful for further study include:

Mark 16:16; John 3:1-6; Acts 8:35-38; Acts 22:16; Galatians 3:27;
Hebrews 10:22; 1 Peter 3:21

Notice that in none of the core meanings of baptism that Scripture gives us is salvation mentioned as a benefit of baptism. Baptism is not the end of the Christian journey, it is only the beginning. As such, the benefits of baptism include washing away the guilt of original sin as well as enter into covenant with God. By baptism we are admitted into the Church and made members of Christ’s body. By baptism, we who were “by nature children of wrath” are made the children of God.

:: Who should be baptized?
Anyone, regardless of age, race, disability, or socio-economic status can be baptized. Any who would be considered for baptism must meet one of the following two conditions: first, if someone has never been baptized before (even in infancy) and responds to the gospel message affirming Jesus Christ as Lord over all creation as well as their lives, then baptism is an appropriate next step.

Second, children born of Christian parents are eligible for baptism. The history of the Christian church affirms that baptism is acceptable for infants and children. One Wesleyan New Testament scholar put it this way, “Water baptism is like enrollment in the school of Jesus Christ. “Just as parents,” says Witherington, “apart from and without the consent of their offspring, enroll their children in school, so is the case of infant baptism. In neither case is it presumed that the child being enrolled already knows and accepts what is going to be taught.” Scriptures related to infant / household baptism include:

Acts 16:31-34; Acts 18:8; 1 Corinthians 1:16; Acts 11:13-14; Colossians 2:11-12

:: When should baptism happen?
For an adult, baptism should happen as closely to the time a person makes “a decision” to follow Jesus Christ. For a child or infant of Christian parents, baptism can happen at any time after birth. Because there is no “salvation” in the sacrament of baptism, as we alluded to earlier, technically, a follower of Jesus Christ does not need to be baptized because salvation is received by faith in the once and for all sacrificial death of Jesus Christ for the sins of the entire world.

:: How do we baptize?
John Wesley in his Treatise on Baptism recommends baptism by “washing, dipping, or sprinkling; because it is not determined in Scripture in which of these ways it shall be done…” True to Wesley’s thought, there is great symbolism in the various “ways” in which baptism can be performed which express the various core meanings of baptism.

For example, baptism by immersion visually reminds us that as we go down in to the water we literally die to our “old selves” and as we rise from the water we are raised to new life in Jesus Christ. In baptism by pouring, we are reminded of the outpouring of God’s Spirit in Acts chapter 2. In baptism by sprinkling, we are reminded of the Old Testament priests who sprinkled blood on various holy objects of the Temple.

:: What is the difference between infant baptism and dedication?
This is perhaps one of the more difficult questions to answer. While there are some similarities between infant dedication and baptism, the most obvious difference is that there is an absence of water in a dedication service. Aside from an absence of water, one major difference is that in a dedication service, we are essentially making and affirming the parental vows to raise our children in accordance with Holy Scripture and to teach them about God’s love for them through Jesus Christ. On the other hand, in baptism, we affirm God’s covenant promises are made available to children born in to Christian families even if they are not fully aware of God’s work in their lives at such a young age. Essentially, dedication is something we do whereas baptism is something God does.

:: Questions for Reflection…
:: What questions about baptism do you have that are left unanswered?
:: How has this study deepened or challenged your understanding of baptism?

:: Resources
:: James V. Brownson. The Promise of Baptism: An Introduction to Baptism and the Reformed Tradition. (Grand Rapids, MI: Eerdmans, 2007).

:: Ben Witherington III. Troubled Waters: Rethinking the Theology of Baptism. (Baylor University Press, 2007).

:: John Wesley. “A Treatise on Baptism.” Access at: http://personalpages.tds.net/~amiddlek/Theology/Treatise%20on%20Baptism.htm/

:: John Calvin. The Institutes of the Christian Religion, translated by Ford Lewis Battles. (Philadelphia: Westminster Press), Book 4.

baptism

Baptism © Josh Cooper 2010

Into the waters;
Through the divide;
Death to the old self;
Raised to new life;
United to Jesus Christ

Through the divide;
Sin is washed away
In the name of the Father,
Son,
and Holy Spirit.

Through the divide;
No longer are you yours
But “You are mine,”
says the LORD.

Stamped with a seal;
And clothed in Christ;
A signpost pointing the way,
Of the consummate Kingdom
reign.

confession of a reforming wesleyan - chapter five

And God placed all things under this feet and
appointed him to be head over everything for the church,
which is his body, the fullness of him
who fills everything in every way (Eph. 1:22-3, TNIV)

Me: What is the church?

God: Before we specifically talk about the church, let’s talk more generally about what it means to be a Christian.

Me: Why not? I’d like know more about what it means to be a Christian. Where do we begin?

God: Simply put, a Christian is a disciple of Jesus.

Me: What is a disciple? What does a disciple do?

God: A disciple in Jesus’ day was called a student or talmid. Talmidim were students who followed their teacher, called a rabbi. Talmidim modeled themselves after their rabbi. They did what their rabbi did, said what their rabbi said, and tried to think like their rabbi. They also submitted themselves to their rabbi’s correction and instruction. There was a saying in Jesus’ day that talmidim were covered in the dust of their rabbi’s feet. Talmidim not only desired to model themselves after their rabbi, ultimately they wanted to be just like the rabbi. Therefore, when Jesus said to his first disciples, “Follow me,” he called them to be involved in relationship with him, to be witnesses who are sent by him to share the good news to the world [1]. Unlike other rabbis of the day, Jesus chose his disciples personally – not the other way around. The implications of this are astounding! It really means that Jesus believes in those he calls to follow him. It really means that he thinks that disciples can and do make a difference in the world.

Me: So just as Christ chose his disciples, we become disciples because you first chose us [2].

God: Exactly. A Christian is a disciple of Jesus. Or you might say that Christians are “the called ones” or my “chosen” ones. These are the elect that I referred to previously.

Me: How is it that Christians are a chosen people? I mean wasn’t Abraham chosen first and he was the father of what would become the Israelites? How are Christians today a part of the chosen people?

God: Holy Scripture explains that salvation through Jesus has come to the Gentiles because of Israel’s unbelief, and when the full number of Gentiles has come into my household, then also Israel will be saved [3]. So, Christians today who confess Jesus as Messiah and are following after him have been grafted into my family tree. Jesus is the trunk from which millions of branches, twigs, and leaves, which are Christian communities and Christian individuals worldwide, spread out to cover the earth.

Me: What’s the purpose of the tree?

God: It is a tree of life with all kinds of fruit, continually producing fruit in season; and the leaves of the tree are for the healing of the nations [4]. In other words, the tree of Jesus Christ is capable of providing restoration and healing for all the nations – not only in the distant future, but also today.

Me: I like the imagery of the church as the branches of the tree of Jesus whose leaves
are for the healing of the nations. What other images are helpful for describing the church?

God: There are three other primary images which demonstrate the depth and scope of the church. The first is that of body with Jesus as the Head. The church, then, are the “members” of the body such as: eyes, ears, hands, feet, knees, elbows, and such. All parts make up the whole and every part is needed to make up the entire body. A second image, which I partially alluded to earlier, is that of family. I am the Father and Jesus is my Son. You, along with all other Christians worldwide, are my children. The image of the church as family demonstrates strong covenantal overtones as my servant Paul says in Holy Scripture that since you are my children, you are heirs – heirs of God and co-heirs with Christ [5].

Me: What’s the third?

God: It’s my favorite…that of sign, foretaste, and instrument of the kingdom. In other words, the church is a called community of my people which points to the promised fulfillment of my coming reign by offering the world a taste of what is to come.

Me: Say more.

God: Well, when I rescue people in this life, by working through the Spirit to bring
them to faith and by leading them to follow Jesus in a life of discipleship, along with participating in the sacraments, such things are designed to be a sign and foretaste of what I want to do for the whole world.

Me: So the church is the instrument of what you want to do for the entire world? That’s kind of scary. Let’s face it, the church has participated in and instigated some serious tragedies in history.

God: I do love the church – warts and all. I know the world is watching the church to see what she’ll do next which is why every act of love, gratitude and every kindness; every work of art or music inspired by my love; every act of creation care; every prayer; all Spirit-led teaching and preaching; every deed that spreads the gospel of Jesus Christ builds up the church and makes the name of Jesus honored in the world. The resurrection of Jesus and the coming of the Spirit mean that Christians are called to bring real, life-changing signs of my renewed creation even in the midst of this seemingly dark and present age [6]. This is, in part, what Jesus meant when he prayed, “Thy Kingdom come.”

Me: You mentioned Jesus’ resurrection. What does the resurrection have to do with the church?

God: The resurrection has everything to do with the church. Without the resurrection, there would be no outpouring of my Spirit. Without the outpouring there would be no witnesses to proclaim the Good News of the resurrection. Without witnesses there would ultimately be no churches. My servant Paul goes even further to say that if there is no resurrection, then humanity has no hope. Don’t you think there’s enough hopelessness in the world today? Humanity needs hope more than anything…something they can count on…someone they can latch on to and trust that they will carry them always. Jesus is that hope. The resurrection is the decisive event in human history demonstrating that the kingdom has really been launched on earth as it is in heaven. The resurrection completes the inauguration of the kingdom with Jesus now enthroned as Lord of heaven and earth! His kingdom is to be embodied by his followers – the church. My mission is unfolded page by page in the Scriptures as I accomplish my cosmic purposes through a few who are chosen to be the bearers of the purpose for the sake of all until the final day. The beginning of new creation has begun and as Christians live into this kingdom, in harmony with my intentions for you, the life of heaven becomes more and more present in your lives.

Me: You said that the church is also a sign and foretaste of the kingdom. Say more about that.

God: The church is a sign because she points to something beyond herself in the future – the day when Christ will return to consummate his kingdom on earth. The church is a foretaste of the kingdom because it embodies – in a particular way – the restoration of the relationship between me and sinful humanity. The ways in which the church embodies this is through celebrating my redemptive activity in worship; discerning my active presence through prayer; by bringing healing and wholeness in the Spirit’s power to creation as a whole; by practicing restorative justice; and by proclaiming my dynamic vision for all creation through the preaching of the word and sacraments. The purpose of these ecclesial practices is to make visible the invisible – to make the natural supernatural. The church then, is actively engaged in my ongoing mission of reconciling all humanity and healing by participating in my “creative power, redeeming love, and transforming presence” [7].

Me: So, your desire is that communities of Jesus’ followers (the church) would live in such a way that they bring heaven to earth.

God: More clearly, the purpose of the church is nothing more or less than the outworking of the Spirit, of Jesus’ bodily resurrection and thus the anticipation of the time when I will fill the earth with my glory, transform the heavens and earth into the new, and raise my children from the dead to populate and rule over the redeemed world I have made [8].

Me: How are you shaping the church to live into the mission?

God: Remember earlier when we talked about the common misconception that the goal of the Christian life is to obtain a one-way ticket to heaven?

Me: Yes, I remember. You said that salvation is not about going to heaven but about being made alive in Christ now and that the whole point of following Jesus is to enjoy creation’s renewal in the present as well as look forward to the day when Christ will return and ultimately set things aright [9]. Paul even went so far as to say that Jesus’ resurrection was the first-fruits, which is a very Jewish way of saying, “It is a small taste of what more to come.”

God: Good. The church is an instrument in the hands of the Spirit as conduit of my grace to rescue the world from the effects of sin and death.

Me: I don’t mean to sound argumentative, but the effects of sin and death are staggering; have you been paying attention to what’s happening down here? Why not just fulfill it all now? Why wait a moment longer to fully rescue and restore creation?

God: I have my reasons – which are not your concern right now. The only thing you need to concern yourself with is figuring out how you are going to participate in this kingdom I am building on earth. You are one of my chosen ones set apart to do my will on earth as it is done in heaven to bring a small taste of healing and restoration, proclamation and demonstration, justice and solidarity. Do you understand?

Me: I understand. You know I’ve often wondered how the “end times” will come about and what the day would be like when Christ returns to judge the living and the dead and to restore the earth. But it’s just so hard to know what to believe about the end times. Some say today that the Bible says we are in some sort of dispensation and one day Christians will be raptured away while Armageddon ensues. Yet there are others who say that Jesus will return like a “thief in the night” and that even he does not know the day or hour in which he will return and it’s not the Christians who are raptured but non-Christians. The dead in Christ will rise from the grave and we will be changed – fully human as God originally intended. The new heavens will come down to the new earth where you will make your dwelling once again with your people. And there are many other options in between. It’s all just so confusing. So what’s the right answer?

God: What do you believe? What are the implications of that belief?

Me: I believe that Scripture is clear that we shouldn’t excessive amounts of time trying to figure out with paper and pen when Christ will return because only you know the time and the day. So, we should live each day as if it is our last. I believe that you created this world and all that is in it and it was very good. You haven’t abandoned your creation so that it’s left to its own destruction. Rather, though creation is marred by sin and evil, you are continually at work to redeem and restore your image in creation; and what began as beautiful in a garden will end in a garden-city and we will worship together with all the saints and will finally see you face to face. We will have no need for light or the sun for you will be our light and will reign for eternity. The implication is that there is hope for today and tomorrow. As long as we continue to place our hope, faith, and trust in you and join you where we see you at work, then we will see your kingdom advanced in this world.

God: I’m glad we’ve had this conversation. I look forward the many more we will have throughout your life.

Copyright Josh Cooper 2010

Footnotes:
1. James V. Brownson. The Promise of Baptism: An Introduction in Scripture and the Reformed Tradition, (Grand Rapids: Eerdmans, 2007), p.4.
2. Cf. 1 John 4:19
3. Romans 11:11, 25
4. Revelation 22:2
5. Romans 8:17
6. N.T. Wright. Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church, (New York: Harper Collins, 2008), p.208.
7. Darrell Guder. Missional Church: A Vision for the Sending of the Church in North America, (Grand Rapids: Eerdmans, 1998), p.157.
8. Wright, 264-5.
9. Cf. Chapter 3 of Confession of a Reforming Wesleyan.

six simple things i learned...

...from teaching this year:

6. Students appreciate a clear, concise syllabus.

5. New styles of learning raises anxiety levels.

4. Teaching, in general, is hard. Teaching a biblical language, in particular, is even harder (but the time, effort, study, and preparation is worth it when I see students "get it").

3. I've learned more about the language and about myself as a teacher than I did being a student.

2. As a teacher, there's always room for improvement (I'm grateful for our weekly team meetings and for my mentor and co-teacher, Dr. Dawn Boelkins, grammar extraordinaire).

1. I love serving the body of Christ through teaching the next generation of pastors in this way. I'm very much looking forward to next year.

confession of a reforming wesleyan - chapter four

On the Holy Spirit
But the Helper, the Holy Spirit, whom the Father
will send in my name, he will teach you all things and
bring to your remembrance all that I have said to you.
Peace I leave with you; my peace I give to you (John 14:26, ESV).


Me: If Christ ascended to heaven and is seated at the right hand of God the Father as Mediator interceding on our behalf, are we left here all alone until his return at the end of the age?

God: With respect to Jesus’ human nature he is no longer on earth, but with respect to his divinity, glory, grace, and Spirit he is never absent. Jesus promised his disciples that he would not leave them as orphans to fend for themselves and with that promise he gave them the Holy Spirit to be with them to equip and empower them to carry out Jesus’ ministry reconciling work to the world. For example, in John’s Gospel it is written that Jesus appeared to his frightened disciples who were huddled behind locked doors and said to them, “Peace be with you. As the Father has sent me, so I send you.” Then, Jesus breathed on them and said, “Receive the Holy Spirit.” So what we have here is Jesus breathing our Holy Spirit into the lives of the disciples to equip and empower them to continue his reconciling mission to the world. Imagine! The disciples received the Holy Spirit, without whom, they would be unable to proclaim the good news of the kingdom! It would have been impossible for them to do! Or consider the depth of the Psalmist’s words who ponders the breadth of the Spirit’s presence saying, “Where shall I go from your Spirit? Or where shall I flee from your presence?”[1] There is no place in all of creation anyone can go to flee from my Spirit. As the Psalmist testifies even if you ascend to heaven or descend to Sheol, I am there.

Me: So then, who is the Holy Spirit?

God: The Holy Spirit is the third “person” of the Godhead who proceeds from Jesus and me. While “person” helps to convey meaning, “person” in and of itself does not define the nature of the Holy Spirit. As the title “Spirit” implies, it contains an element of mystery. While there is much about the Spirit which can be known, there is a great mystery surrounding the Holy Spirit. That is why Jesus taught the Samaritan woman, who thought that God had to be worshipped at certain locations, that “God is Spirit.” It is impossible to fully comprehend the incorporeal being of the Holy Spirit. But I want you to know that the Holy Spirit is perfectly equal in nature and in relation to Jesus and I, but is also distinct in personhood. He himself lacks nothing; He gives life to all things and is never exhausted. The Holy Spirit has many names including: Spirit of truth,[2] Lord,[3] and Counselor,[4] who has been sent by Jesus and I, to be with you for all time.[5]

Me: Is the Holy Spirit of the New Testament the same Spirit of the Old Testament?

God: The Holy Spirit was not given as something “new” after Christ’s ascension, but has been in the business of creation, sustaining creation, and redemption from the very beginning. The opening words of Holy Scripture affirm the active presence of the Spirit in creation which says that in a beginning when all things in heaven and on earth were created, “the Spirit of God (ruah Elohim) hovered over the face of the waters.”[6] I breathed the same Spirit of life in to the nostrils of Adam and the man became a living being.[7] My prophet Ezekiel spoke to the valley of dry bones saying, “Thus says the Lord God to these bones: Behold I will cause breath to enter you, and you shall live.” The Holy Spirit is the breath of life which sustains all of creation as Scripture says if I were to gather to myself my spirit and his breath then all flesh would perish.[8]

Me: Can you unpack this a little more for me? How does the Spirit participate in redemption?

God: How doesn’t the Spirit participate in redemption? The Holy Spirit is my Spirit, the Spirit of truth who reveals the my will…who convicts humanity of sin…who regenerates sinners through the waters of baptism[9] and enables sinners to confess “Jesus is Lord”...who sanctifies the believer and transforms them into the very image of Christ…who fills people to speak a prophetic word…who bestows spiritual gifts of all kinds. The Spirit is at work in every way in redemption. The historical high point in human history is the incarnation whereby the Holy Spirit impregnated Jesus’ mother, Mary. The eternal Word, Jesus, became flesh in Mary’s womb. After Jesus’ ascended to the heavens, the Spirit was poured out through Jesus so that those who confess “Jesus is Lord” and believe in their heart that he is Lord are justified by grace and become heirs according to the hope of eternal life that is in Christ.[10]

Me: You mentioned that the Holy Spirit sanctifies – what does that mean?

God: When Abram was ninety-nine years old I appeared to him and said to him, “I am God Almighty; walk before me, and be perfect.”[11] Likewise, Jesus said to those who had ears to hear, “Be perfect.” There are many who would say that “perfect” doesn’t really mean perfect but means “sincere” so as to say that I accept sincere obedience. I am agreeable to this so long as you accept my definition of “sincere.” To be sincere means to be without wax.

Me: Without wax? What does that mean?

God: The words sine cera (sincere) were associated with crafted pottery which was marked as genuine and original. Cracked or defective pottery would have been repaired with wax and sold at the market potentially for more than it was worth. On the other hand, potteries which had no imperfections were given the stamp of approval and marked as sine cera – or without wax. Just as I called Abram and Jesus called his disciples to be perfect, it is not a call to be without sin for that is impossible for you to do, but it is a call to be original and genuine. It is a call to be conformed more into Christ’s image through the power of the Holy Spirit. It is a call to holiness.

Me: Say more about holiness. How does the Spirit transform us more into Christ’s image?

God: The Spirit transforms lives both instantly and progressively. The Bible refers to this transformation process as sanctification.

Me: Say more about sanctification. What is it?

God: Perhaps the best way to answer your question is by way of analogy. Sanctification is like marriage. There was a specific point in time in your relationship with the woman you love when you covenanted to commit yourselves to one another for all of your lives in holy matrimony. On your wedding day you pledged to give all that you knew of yourself to your wife and her to you and there was a moment, an instance when you both confirmed your pledge saying, “I do.” You were entirely wed in holy matrimony in that hour, on that day, in that year. Yet, the wedding day is only the beginning of a marriage. Soon you discovered that you did not in fact know everything there was to know about your spouse. You also discovered that you love her more today than you did eight years ago. A good marriage also takes a lifetime to develop. Does this make sense?

Me: Yes I think so. Just as my wife and I were married on August 17, 2002 - our marriage has blossomed over the last eight years as we grow in both knowledge and love for one another, so also sanctification can be related to a specific point in time and continues over time growing in knowledge of you and love for you and our neighbors.

God: Well said.

Me: So how does the Holy Spirit transform us into Christ’s image via sanctification?

God: The Spirit transforms real lives by uniting believers to Christ. To partake of the divine will is to experience intimate relationship with me through the Holy Spirit who unites believers to Christ. This transformational experience begins with Christian baptism – though I must say the Spirit has been at work in a person’s life long before they are baptized.

Me: Say more about that.

God: When a person is baptized into the threefold name of the “Father, Son, and Holy Spirit,”[12] it marks the beginning of a new journey sealed on the path of Jesus. In the waters of baptism, a person literally dies to their old self as they go down into the water, and are raised to new life in Jesus Christ as they rise up. The image is striking don’t you think? As a result of baptism, a believer is, as my servant Paul says, clothed with Christ. To be clothed with Christ is to have a new identity, and that new identity is wrapped up in Jesus Christ. Having a new identity means you are not the same as you were before you entered the water. That person who went down into the baptismal water is dead. But the person who rises from the water has been raised to new life. New life in Christ is only possible by the regenerating work of the Holy Spirit. For there is no power in the waters of baptism for salvation – only faith in the atoning sacrifice of Christ can accomplish that – but, baptism is a visible sign for all to see of the inward work already wrought by the Holy Spirit.

Me: What happens after baptism?

God: After baptism, as the believer grows in their knowledge and love for me and for neighbor – just as husband and wife grow in their knowledge and love for one another the more they discover they have more to give of themselves to their partner – they even desire to give more themselves more fully to their spouse. As a result, put simply, their ultimate desire is to put their mate’s desires above their own. This continues for a lifetime, even after death.

Me: Sounds like things are on the up and up when it comes to sanctification?

God: Well…it depends on how you look at it. Marriage has its ups and downs – fruitful times and difficult times. Sometimes sanctification is a painful process. The more aware you become as you are following Jesus of what it truly means to love me and love your neighbor, the more you realize just how much you have to learn and grow and more often than not it means that you have to let me change parts of you – change your thoughts and attitudes, your actions and certain behaviors, even how you perceive the world around you. This kind of change is painful because it means a part of you has to die in order for you to truly live. It means that you have to surrender that part of you to me and allow the Spirit to make necessary changes. Jesus said that if anyone desires to follow him that that person must pick up their cross daily and follow him.

Me: We’ve been talking quite a bit about sanctification as analogous to marriage. Speaking of marriage, is what ways is marriage a sacrament? For that matter, what’s a sacrament?

God: For starters, a sacrament is a visible sign of an invisible grace which are a
sign and foretaste of the kingdom of heaven. The sacraments serve to heighten your awareness of my redemptive activity.

Me: That’s a lot to take in. Can you give me an example?

God: In marriage, wedding rings are a sacramental symbol of my promises to my children which serve as a sign which point to the marriage union of Christ to his bride, the church. Another example is the Supper which is a sign and foretaste of the consummate Messianic banquet where those who come to the table participate in the life and mission of Christ. They are drawn up by the Spirit to the table to feast on the body and blood of Christ.

Me: So, just as wedding rings are sacramental symbols, so also baptism and the Lord’s Supper are sacramental symbols which are sign and foretaste of the Messianic kingdom.

God: Exactly.

Me: Not to change the subject, but how do I know if I’m being transformed into Christ’s image by the Spirit?

God: By the fruit that you bear.

Me: By the fruit that I bear? How so?

God: One of the surest signs of the transformative work of the Spirit can be discerned by the fruit that is produced as a result of the works that I created you to do. For example, Jesus used a fig tree illustration to emphasize this point. “Every good tree bears good fruit,” Jesus said, “but the bad tree bears bad fruit. A good tree cannot bear bad fruit…nor can a bad tree bear good fruit.”[13] Elsewhere in Holy Scripture it says that everyone will know that you are my disciples, if you have love for one another. Good fruit is marked by growing in love for me and for neighbor. So, let me ask you if good fruit being produced as a result of our relationship or are weeds being sown? If the capacity to love and serve me and others is expanding, then I’d say we’re on the right track.

Me: Thank you for telling me this, it’s difficult to hear but it’s comforting at the same time. So if fruit bearing is a sign of growth for the individual, can the same be true for the church?

God: Good question – I’m glad you asked. Let’s talk about the church and how I love her…warts and all.

Copyright 2010 Josh Cooper.

Footnotes:
1. Psalm 139:7
2. John 15:26
3. 2 Cor. 3:18
4. John 14:26
5. John 14:16
6. Gen. 1:2
7. Gen. 2:7
8. Job 34:14-5
9. Titus 3:5
10. Titus 3:6-7
11. Gen. 17:1
12. Matt. 28:19
13. Matt. 7:17-8

doc's funeral

I had the privilege yesterday to say a few words of honor and remembrance during the funeral for a dear and beloved friend, Doc Sheridan, and I share them with you.

"If you asked me six months ago to say something noteworthy about Doc Sheridan, I’m not sure what I would have said. Perhaps, I would have confessed that I really didn’t know Doc all that well. I knew little things about him like he grew up here in the Coopersville / Allendale area, and that he was a veterinarian, and that he went to Michigan State, and even served our country overseas in Europe. But I didn’t really know him. I couldn’t have told you about his passions or the names of his children or even the people who most influenced him throughout his life. Those are the things a person should know if they really know someone.

"I have had the privilege over the last six months of Saturday mornings to meet with Doc and a few other men for Bible study over a cup of hot coffee and bran muffins. I admit…at first, I was a little disappointed that more men my age did not participate, but it didn’t take long for me to learn to delight in their presence and value our time together each Saturday morning. I found myself looking forward to the next Saturday to learn from Doc, Don Drooger, Dave MacDonald, and Jordan Ferrier who have been like spiritual mentors to me over the last six months. There is one thing I know for certain – our little rag-tag group has deep and meaningful bonds, and with Doc gone, our “band of brothers” will not be the same.

"The more I reflect on our time together, the more I realize that what I know about a person isn’t as important as being known by Jesus. Jesus knows Doc. “I am the good shepherd,” said Jesus. “I know my sheep and my sheep know me.” Jesus, the good shepherd knows a thing or two about sheep. Doc, the good veterinarian, knew a thing or two about sheep. As Doc tells it and as best I recall it – once while driving through the French countryside in order to tend to dairy cows, Doc slowed the car to a snail’s pace because up ahead on the road, Doc happened to notice a Frenchman shepherding a very small flock along the country road and as the shepherd walked past the homes along the road, more sheep would join the flock. Soon the shepherd had collected all the sheep in the village and then led them to pasture for the day. According to Doc, it was something unlike which he had ever seen - sheep from different homes following the voice of their shepherd. Well…come to find out…every day that shepherd pastured and watered those sheep. And each night as the shepherd walked past each house in the village – one by one and two by two, the sheep left the flock and returned home.

"However unusual we might find this story, Doc assured us that it was not all that uncommon. He recalled times as a young boy when he saw flocks walking along the dirt roads returning home from pasture all by themselves. They would walk no less than a mile without a shepherd and somehow find their way home. He attributed their success to instinct which pointed them the way home.

"Jesus said, “I am the good shepherd. I know my sheep and my sheep know me.”
Jesus has known Doc for a long time. And Doc has followed his Savior for a lot of years and he will continue to follow Jesus for all eternity.
Doc has been marked as one of Jesus’ own – “He’s mine,” says the Lord, “I know my sheep and my sheep know me.” And like the sheep that Doc followed all those years ago in the French countryside, Doc has followed his Savior home."

Doc you will be greatly missed. May you rest eternally in the arms of our loving Savior, Jesus Christ. Amen.

confession of a reforming wesleyan - chapter three

Copyright 2010 Josh Cooper

For God so loved the world, that he gave his only Son, that whoever
Believes in him should not perish but have eternal life.
For God did not send his Son into the world to condemn the world,
But in order that the world might be saved through him (John 3:16-7, ESV).


Me: Previously, you said we (humans) were created in your image to experience intimate relationship with you, with each other, and creation; and that the first humans, Adam and Eve, sinned and were subsequently exiled from the garden. What is sin? I have often heard that Adam and Eve’s sin was that they were disobedient or that their sin was a sin of pride – is sin disobedience?

God: What is disobedience other than a violation of the relationship between two beings. Remember the time when your son hit your daughter and you taught him that hitting her was wrong and that if he continued to hit there would be punishment for disobedience because hitting hurts? But then a moment later, he hit her anyway and you put him in a time-out. Your son’s disobedience was a violation of the integrity of the relationship between him and his sister as well as a violation of the relationship between you and him because you explicitly told him not repeat the hurtful behavior, but he did. The relationship broke down and needed repair. This is what I’m talking about. The goal is always maintenance of the integrity of the relationship between beings. Sin is a violation of relationships and the process of repair is called repentance. Repentance begins with the decision to return to relationship and to choose a way of life that creates wholeness. Therefore, restoration of the relationship is about being restored to life.[1]

Me: Why is Jesus central to the repair process? Say more about that.

God: It has been my desire to redeem and restore all that has been marred and broken in this world that I created which I love. In a sense, sin is a power in and of itself which holds all of creation captive. Prolonged captivity leads to death – an eternal separation between Creator and creation. So I sent my Son, Jesus, on a rescue mission to seek and save the world from eternal death. Jesus is the true priest, as the Book of Hebrews testifies, the true mediator between me and creation. Jesus is the second Adam, who reenacts the work of the first Adam to bring life rather than death as Scripture says, “For since death came through a human being, the resurrection of the dead has also come through a human being; for as all die in Adam, so all will be made alive in Christ.”[2] In Jesus, there is a replay of the history of salvation.[3]

Me: What do you mean when you say “salvation”? You mean heaven?

God: When I say “salvation” I mean rescue from death in sin to life just as my servant Paul says, “God has rescued you from the power of darkness and transferred you into the kingdom of his beloved Son, in whom you have redemption, the forgiveness of sins.”[4] Salvation then is not about getting a one-way ticket to heaven, but it is about being made alive in Christ through whom you have received redemption from your sins. Christ is the only one who could repair the relationship damage that has been done because of sin. Elsewhere in Scripture it is written that you were “rescued in hope.” What this indicates is that salvation is a past action –something that has already taken place through Jesus Christ. But this salvation remains “in hope” because you will still look forward to the ultimate future salvation when Christ returns.[5] I mean the whole point of what Jesus did in person, in the present, has long-term, future implications. He was not rescuing people for a disembodied eternity but rescuing people from the corruption and decay of the way of the world presently is so that they could enjoy that renewal of creation in the present as well as look forward to the day of His return when all of creation will be fully restored and set aright just as Scripture affirms, saying, “See I am making all things new.”[6]

Me: If Christ is not rescuing us for a disembodied eternity with you, where does this idea come from?

God: That is a very good question and an important one indeed. You see, contrary to popular belief, not all “paths” lead to me. The reality is there is a pervasive dysfunctional belief system about me and the meaning of life. The belief that all “roads” or “paths” lead to God is an example of this dysfunction. Other examples include the belief that I want people to be good, nice and fair to each other, “as taught in the Bible;” or the belief that the primary goal of the human life is to be happy; or the belief that I don’t need to be particularly involved in people’s lives except when they need me to resolve a problem; or the belief that good people go to heaven when they die.[7] Notice in all of these beliefs that there is no mention of sin, no mention of Jesus or the Holy Spirit, nor mention for the need for a mediator. So there is this sense that the central conviction is humans should be happy, be good to each other, and play nicely – and that I somehow consent to this.[8] This belief system is a cultural “worldview” – a way of making sense of the world around us. My word, the Bible, on the other hand offers a different worldview for better understanding my relationship to the world. In contrast to popular belief, my word affirms my ongoing restorative action through the nation of Israel, through Jesus Christ, and my work continues today through my Holy Spirit and the church. Contrary to popular belief, I don’t teach people to be good, nice, and play fair so that they may have eternal life in heaven. Rather, I teach through my word, through my Son, and through the Holy Spirit that love of God and love of neighbor are the ideal. But, this not some generic love in which one can just make up; but it is love grounded in participating in the life, death, resurrection, and ascension of Jesus. In other words, there is no love of God and love of neighbor outside the path of Jesus – at least not as I define it. Consider for a moment the great commandment. Jesus said, “You will love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself.”[9] But the question that remains unanswered at this point is, “Just how are human beings to love?” Thankfully Jesus is the answer to this question. Jesus said, “Greater love has no one than this – that someone lay down his life for his friends.” [10] The kind of love that you are to exhibit in your life is self-sacrificing love for the sake of others. This is the kind of love that Jesus demonstrated by being crucified on a Roman cross. Jesus laid down his life in full accordance to the will of the Godhead, and in so doing I was pleased to reconcile all things to myself and make peace through his blood.

Me: So if I understand this correctly, contrary to popular opinion, following the path of Jesus is the road that leads to you. And the Jesus path is paved in a life of self-sacrificing love just as Jesus demonstrated by his life and death. Jesus did this according to the divine will and in so doing made peace between you and humanity. Is it accurate to say that there was not peace between you and creation before Christ?

God: Remember Adam’s sin was a relationship violation which gave birth to death and death spread to all because all have sinned and fallen short of my standard.[11] So it became necessary for me to accomplish what the sacrificial system could not. The Old Testament sacrificial system was a shadow of the redemption offered through Christ’s blood. It was impossible for the blood of bulls and goats to take away sins; therefore, Jesus came to remove sin through the sacrifice of himself.[12] He presented himself in your place before me, to appease my wrath with full satisfaction by offering himself on the cross and pouring out of his blood for the cleansing of your sins.[13] For your sake Jesus bore your sin though he committed no sin so that in Christ you might be reconciled to me. He endured all of this for the forgiveness of your sins.[14]

Not only did Christ’s sacrifice first bring about reconciliation and secondly forgiveness of sins as a once and for all sacrifice, but thirdly, he actually conquered Satan, sin, and death through his crucifixion and subsequent resurrection as Scripture affirms, “The Son of God was revealed for this purpose – to destroy the works of the devil.”[15] Fourth, Christ’s atoning sacrifice on the cross heals you. First Peter 2:24 says this concerning Jesus, “He himself bore your sins in his body on the cross, so that, free from sins, you might live for righteousness; by his wounds you have been healed.”

Me: If Jesus removed sin by for us and then those sins are crucified on the cross when Jesus died as an act of self-sacrificial love, how does someone receive forgiveness?

God: In order for me to redeem those who are far away – or my spiritual enemies – Jesus first had to reconcile them through his death on the cross. But they are not reconciled to me automatically. No one is actually saved by Christ’s atoning sacrifice apart from faith in Christ. Only by faith in Jesus can a person actually be reconciled to me relationally. Only by faith in Jesus Christ can a person be justified before me.[16] Only by faith in Jesus Christ can a person be saved and regenerated by my grace and mercy.[17]

Me: So how does someone receive this kind of faith?

God: My servant Paul once said, “For by grace you have been saved through faith, and this is not your own doing; it is the gift of God – not the result of works, so that no one may boast.”[18] With the outpouring of my grace faith is possible. Salvation through faith is not something that can be earned. Grace works ahead of you to draw you toward faith, to begin its work in you.[19] Only when sinners cooperate with grace can they begin to yield themselves to the regenerative power of the Holy Spirit.

Me: It has to be all about grace doesn’t it? I mean if all people are sinners dead in transgressions and sins, then people are incapable of reconciling themselves to you through Christ. But Christ’s death actually did reconcile you to sinful humanity. Sinners then are saved only by Christ’s death and not by their own decisions or actions. Grace then is a gift, the vehicle, given by you which enlivens faith.

God: That’s a good start. You are beginning to understand my reconciling work in the world.

Me: How many will you save through Christ?

God: As many as possible.

Me: Who will be saved?

God: The elect.

Me: Who are they?
God: Those who have faith in Christ.

Me: What about those who don’t have faith in Christ.

God: Those who don’t have faith will be eternally separated from me. The Bible calls this Sheol in the Old Testament and hell in the New. In any case, it’s a separation.

Me: Sounds sad and painful.

God: It is. I do not desire that for anyone. My desire is that all would be saved through Christ.

Me: Where is Christ now?

God: After Christ’s resurrection, he appeared forty days longer to his disciples in order to make himself fully known to them. After those forty days, he ascended into the heavens where and was seated at my right hand. Jesus intercedes as your advocate on your behalf. He will remain at my right hand, until the hour I of my choosing in which Jesus will return to earth as Judge with a mighty host of angels on the last day to judge all those living and dead.

Me: We’ve talked a lot about Christ’s role in the redemptive process. What about the Holy Spirit’s role in this process? What does the Holy Spirit do with regards to reconciliation?

God: Good question. Let’s talk about the Holy Spirit.

Footnotes:
1. Barbara Brown-Taylor,Speaking of Sin, (Boston: Cowley Pub., 2000), p. 59.
2. 1 Cor. 15:21-22
3. J. Todd Billings, The Word of God for the People of God, (Grand Rapids: Eerdmans Pub., 2010), p. 165.
4. Col. 1:13-14
5. N.T. Wright, Surprised by Hope, (HarperOne, 2008), p. 200.
6. Ibid., 192.
7. Christian Smith and Melinda Lundquist Denton, Soul Searching: The Religious Lives of American Teenagers, (New York: Oxford University Press, 2005), pp. 162-3.
8. Billings, 139-40.
9. Luke 10:27
10. John 15:13
11. Romans 3:23
12. Hebrews 10:4, 9:26
13. http://www.carm.org/belgic-confession#Article21/
14. Eph. 1:7
15. 1 John 3:8
16. Romans 5:1
17. Titus 3:5
18. Eph. 2:8-9
19. Thomas C. Oden, John Wesley's Scriptural Christianity, (Grand Rapids: Zondervan, 1994), p. 246.

confession of a reforming wesleyan - chapter two

Have you not known? Have you not heard? The LORD is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary; his understanding is unsearchable (Isa. 40:28, ESV)

Me: Who are you God?

God: I revealed myself to my servant, Moses, as the great I AM (YHWH).[1]

Me: I don’t understand. You are what?

God: Not what, who. I am the LORD, Creator of the heavens and the earth. If you want to know who I am just look at the sun, moon, stars, oceans, and mountains which display the majesty of my hands. I am the LORD, Giver of life who created adam from the adamah and breathed the breath of life in to his nostrils and adam became a living nephesh (being).[2] I am the LORD, the God of Abraham, Isaac, and Jacob, who promised Abraham long ago that I would make him into a great nation and bless him so that all people on earth would be blessed through him.[3] I promised to establish my covenant with him as an everlasting covenant between us including his descendents. I promised to be Abraham’s (and his descendant’s) God forever. I am the LORD, the God of Israel, who redeemed and delivered my children from the bondage of oppression and slavery so that they might know that I alone am God and that there is no other god like me. I am the LORD, the God of Nineveh, gracious and compassionate, long-suffering and abounding in steadfast love. I am the LORD, the God who relents from sending calamity upon those who turn to me.[4] I am the LORD, who raises the poor from the dust and lifts the needy from the ash heap. I am the LORD, and should I withdraw my breath and my spirit from the earth, all flesh would perish.[5] I am the LORD who made a new covenant with my people with Christ as Mediator, just as the prophet said: “Who through the eternal Spirit offered himself unblemished to God,” cleansing the human conscience from acts that lead to death, so that those who receive the promised eternal inheritance “may serve the living God!”[6]

Me: How would you describe your nature? On the one hand, I know there is only so much I can understand about who you are in your being – in this sense you are a great mystery to me; yet on the other hand you have revealed yourself in Holy Scripture as God the “Father.”

God: Good question. Yes, this is a complicated question to answer. For your sake, let me talk to you about what you can understand about my nature. Most notably you know me as “Father,” “Son,” and “Holy Spirit.” These are titles which confer meaning, but the titles in and of themselves do not define my nature. They are categories to help you understand who I am like. My Son, Jesus, says that I am Spirit.[7] This means, as you have already mentioned that it is impossible for humans to penetrate the depths of my divine nature. However, I have revealed myself to you in this way to show you something significant about my nature, namely, that I exist in intimate relationship with my Son and Spirit. We are perfectly equal in nature, revealed in Scripture and nature as three distinct “Persons.” We are one, yet three distinct – but not separate – Persons. We are Persons-in-relation, “For there is one Person of the Father, another of the Son, and another of the Holy Spirit. But the Godhead of the Father, of the Son, and of the Holy Spirit is all one, the glory equal, the majesty coeternal…uncreated…incomprehensible…one Eternal…one God…one Lord.”[8] For example, Holy Scripture says, “…He [Jesus] sat down at the right hand of the majesty of God,”[9] and the Holy Spirit testifies that He sat down at my right hand.[10] The expression “right hand” does not indicate a lower place, but a relationship of equality.[11]

Me: So you are one LORD God equally in three distinctly relational “Persons”? (That’s a mouthful.)

God: Exactly. If we count, we do not add, increasing from one to many. We do not say, “First, second, and third” because I am the LORD your God the LORD alone[12] and I am the first and I am the last.[13] Can numerical rankings ever change the nature of anything?[14] Numbers help you to distinguish between things, but the things which are numbered remain what they are by nature and origin. Counting can never change a thing’s nature – including mine.[15]

Me: So if you are equal in nature, in what ways are you distinct?

God: I want to make it clear that my will is inextricably connected to my Son and Spirit. When Jesus says in Holy Scripture that he has not spoken on his own authority,[16] what he is saying is that we are united in will and purpose. Also one of the ancient creeds says that Jesus is the Son of God “begotten, not created.” To beget is to “become the father of: to create is to make…When you beget, you beget something of the same kind as yourself.”[17] What I beget is me. My distinctions, though they are important, do not necessarily define who I am but reveal my will and purposes for all of creation. For example, while I am often referred to as “Creator,” the fact remains that Jesus is Co-Creator just as Holy Scripture affirms: “In the beginning was the Word and the Word was with God and the Word was God.” All things were made through the Word, who became flesh as the only-begotten Son from the Father, and everything was made through Him.[18]

Me: Speaking of creation, what are your intentions for creation?

God: My intent for creation from the time of Adam to the end in history is aimed at the work of incorporating the entire created realm into my life. Creation was an act of love. As Scripture says, I saw all that I had made and it was very good. Creation was designed to reflect me. But then sin and evil entered creation and Adam and Eve were told that they would die on the day they ate the fruit, and were subsequently exiled from the garden. They turned away from resting in my presence and turned toward something which had no life in itself. Since that time, I have been continually renewing and restoring all of creation to myself, and my plan for redemption found its focus in the person and work of Jesus Christ. The work continues today in the ongoing work of the Holy Spirit and the Church. What creation needs more than anything else today is redemption and renewal – and this is promised and guaranteed in the resurrection of Jesus from the dead.

Me: Why did you create me? Who am I that you should pay attention to me?

God: You were created in our image first and foremost to experience the joy of intimate relationship with me, your fellow human beings, and creation; and second, to reflect our divine image by participating in my ongoing work of cosmic restoration. C.S. Lewis said that the whole purpose for which you exist is “to be thus taken into the life of God.”[19] And in order for that to happen, by my grace you have to surrender yourself and allow me have my way and then come to share in the life of Christ who not only died for your sins, but conquered sin and death through the Resurrection. You are a beloved child of mine and I have a standing invitation for all to come and share in this kind of life. Christ came into the world to spread to others the kind of life He has. My command to you is to participate in the life of Christ. After all, if you don’t want to become more like Christ now, why would you want to go to heaven? Do you understand?

Me: Yes, I think so. It seems so simple to understand yet so difficult to put into practice. I feel as though I need to strive for more of you; after all, Jesus said, “Be perfect.” How can I possibly live up to that?

God: Yes, Jesus said some things which are difficult to understand, but Jesus didn’t mean that unless you are perfect I will not help you. Rather, what Jesus meant was that the help I will give will help you become perfect. Whatever suffering…whatever refinement…whatever it may cost you or me, I will not rest nor let you rest until you are perfected in our image. I will not do anything less.”[20] Not only am I doing this in your life and in the lives of other Christians, but in all of creation which is longing for renewal – longing for my shalom. The renewal of creation is my ultimate desire and you are invited to participate as an agent of renewal in this large project. Are you up for the task?

Me: I am.

1. Ex. 3:14
2. Gen. 2:7
3. Gen. 12:2-3
4. Jonah 4:2
5. Job 34:14-15
6. Heb. 9:14-15
7. John 4:24
8. http://www.carm.org/christianity/creeds-and-confessions/athanasian-creed-500-ad
9. Heb. 1:3
10. Heb. 8:1
11. St. Basil the Great, On the Holy Spirit, (New York: St. Vladimir's Press), p. 30.
12. Deut. 6:4
13. Isa. 44:6
14. Basil, 70.
15. Basil, 71.
16. John 12:49
17. C.S. Lewis, Mere Christianity, p. 138.
18. John 1:1-3, 14
19. Lewis, 142.
20. Lewis, 174.