Archives for February 2012

Lent

The word “Lent” is from middle English- length. It recognizes the lengthening of the days (northern hemisphere) moving toward the yearly remembrance of the ministry of Jesus leading to the cross.  For centuries Christians have used this period to reflect upon the sufferings and ultimately the saving works of God in Jesus Christ through his death on the cross.

For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake. For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.  — 2 Corinthians 4:5,6

The Bible - A LIght for our Path

Lent and the Church Year

Lent – The word “Lent” is from middle English- length. It recognizes the lengthening of the days (northern hemisphere) moving toward yearly the remembrance of the ministry of Jesus leading to the cross.  For centuries Christians have used this period to reflect upon the sufferings and ultimately the saving works of God in Jesus Christ through his death on the cross.

Why do we mark the seasons of Advent, Christmas, Epiphany, Lent, Easter, Ascension and Pentecost?

A short answer is that although these are not specifically commanded in Scripture, we are commanded to remember God’s mighty deeds. These are commanded in places such as Psalms 71, 77, 106, 145, 150. The church year is a way of remembering God’s mighty saving deeds in Jesus Christ. God clearly commanded Israel to remember the exodus. The exodus is symbolic of Jesus delivering us out of our slavery to sin. It is fitting that we do similarly. This is the way God seems to interact with his people. The seasons of God’s grace should be more primary to us than the months and seasons of the mundane calendar. Just as Sunday for us is the Lord’s Day not ‘the day of the Sun.” Additionally, we still date many of our documents B.C. (Before Christ) and A.D.- Anno Domini (the year of our Lord) instead of the new nomenclature B.C.E. (Before Common Era) and C.E. (Common Era)

 

 

True Confessions: Sola Scriptura not Solo Scriptura

PCA pastor

 “For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe” (1 Thessalonians 2.13 NKJV).
I have a confession to make. I am a catholic. To be sure, a Reformed catholic. That means at least two primary things: (1) I can heartily affirm all of the Apostles’ Creed and the Nicene Creed. (2) Also, I believe what the creeds say when they mention, “I believe in the Holy Ghost, the holy catholic Church.” I believe in one church of Jesus Christ, which Jesus promised would never fade away, nor be destroyed by hell or the devil or rotten and grubby men. Why am I telling you this? Mainly, to correct a terrible misconception. Contrary to popular opinion, the Reformation was not about starting a new, competing church. Nor was it about restoring the supposedly pristinely pure 1st Century Church. Instead, it was about reforming the Church. The foundational Reformers held to most everything the Roman clerical authorities professed to hold to, but the Reformers sensed that a few items that were once held to by the Church had been misplaced and stowed away in the ecclesiastical attic and forgotten. These few important items were pulled together and called the 5 Solas. Sola Scriptura, Solus Christus, Sola Gratia, Sola Fide, and Soli Deo Gloria. Over the next few weeks, I would like to examine these important family jewels, 1 by 1, and as I do so you will hear the true confessions of a Reformed catholic.
What Sola Scriptura Means: It basically means that the Holy Scriptures of God’s self-revelation are our final rule of faith and life. You see this sense laid out by Paul in 1 Thessalonians 2.13. It means receiving the words of God: the Hebrew Scriptures (2 Timothy 3.15-17), and the remembered and recorded words of Christ’s spokesmen, the Apostles, with Jesus Christ as the magnetic center of both, as Paul goes on to show (1 Thessalonians 4.1-2). Also, as you notice here and in Peter, James, Jude, John, et al, these spokesmen expected that what they wrote would be held as normative for Christ‘s people.
Many early church pastors and theologians taught the same principle. Irenaeus, Pastor of the Church of Lyons, in 170, did ‘battle’ with the Gnostics of his day and forcefully declared that the “writings of Moses are the words of Christ.” and also that we Christians follow the one true God, and “possess His words as the rule of truth’. Several years later, Augustine, Pastor of the Church of Hippo North Africa, announced that readers were free to disagree with his writings and the writings of other Christian teachers, but with regard to the Holy Scriptures of the Old and New Testaments, he stated the following: “But in consequence of the distinctive peculiarity of the sacred writings, we are bound to receive as true whatever the canon shows to have been said by even one prophet, or apostle, or evangelist.” There are loads of other quotations I could add to this, but these are sufficient. The notion that Scripture sits over the teachings of Doctors and pastors of the church is an ancient aspect of the catholic faith.
What happened: Over the centuries, things changed, bit-by-bit, until the Scriptures where hardly known, and other things became more authoritative. Therefore, the Reformers fought to regain the ancient pattern of sound words: that the Holy Scripture is our final standard of truth and faith and practice. Resistance came from 2 fronts: (1) On one side, there were those who held to the notion that ‘Tradition’ and the Magisterium (the official teaching office of the church) were equal in authority. In the words of the dogmatic constitution of the Roman Catholic Church, Dei Verbum, “It is clear, therefore, that, in the supremely wise arrangement of God, sacred tradition, sacred scripture and the Magisterium of the church are so connected and associated that one of them cannot stand without the others” (II.10). (2) On the other side stood those Enthusiasts who thought the Spirit spoke to them directly ‘beyond the sacred page’, thus challenging the place of Scripture. Luther said these Enthusiasts had “swallowed the Spirit feathers and all.” Both the Roman clerical authorities and the Anabaptist Enthusiasts had the same problem, they placed something else along-side (and eventually above) Sacred Scripture as the chief governing guide of how we live and what we believe.
What Sola Scriptura doesn’t mean: It doesn’t mean bare or stripped-down Scripture alone. It doesn’t mean “me and my Bible, sequestered off in a corner alone”. It doesn’t mean  Solo Scriptura “My interpretation of Scripture alone“. And it doesn’t mean, “my interpretation of my favorite Scriptures alone”. Unfortunately, all of these misconceptions are the pretty common, man-in-the-pew-and-woman-in-the-pew-and-preacher-in-the-pulpit misunderstandings, and they’re wrong. The Reformers believed that the Church’s teachers and councils and creeds and confessions of faith had a valuable human role to play in understanding the Scriptures, because they humbly and clearly acknowledged that we have our own presuppositions and culturally conditioned perceptions, and need to hear what others have thoughtfully said about the Scriptures, which have stood the test of time, so as to help us get it right. But no theologian, pastor, creed, nor confession of faith is equal to or above Sacred Scripture. The creeds, confessions and councils of Christ’s church help us as we read-but they never sit over the Scriptures. That’s why when you read Calvin and Luther you will find them quoting the early pastors and theologians and church councils and creeds of the church, agreeing and occasionally disagreeing. This is not only the Classic Protestant position; but if words and practice are any indication, then this was the position of church leaders and Doctors of the Church throughout the ages, both the earlier centuries, and since October 31, 1517. It’s the truly catholic position.
The Present Need: Here in the 21st century we live in a religious environment that is losing this important Christian—catholic truth. There are growing numbers of people promoting “spirituality without organized religion” and are claiming direct revelations of the Spirit in spite of, and against, and over the Scriptures. There are those who babble about “Scripture alone” while giving more capital to psychology, therapy, self-help, statistics, social planning, the Wall Street Journal, Guidepost magazine, Oprah and other forms of entertainment than they do the Scriptures. There are Protestants, Independents and Evangelicals who claim Sola Scriptura but scarcely have any Scripture read and prayed in their worship assemblies. There are those who place creeds and councils and dogmas above Scripture. There are those who place social justice, social conservatism, politics and tolerance above Scripture. There are those who affirm Sola Scriptura but their lives are lived in a drastically opposite direction to the Scriptures.
How do we counteract all this? The following are some simple starter-thoughts:
· A congregation’s Worship should declare their firm conviction and confidence in Scripture alone. One crucial way this is done is by having a substantial portion of Scripture in our public Worship assemblies. Another way to correct the negative trend in our congregations, is for preachers to recapture the ancient pattern of preaching through whole books of the Bible.
· Our congregations need to get back to having serious Bible studies that grabble with all the books of the Bible. Also, the leadership needs to start encouraging their parishioners to get involved in those Bible studies.
· We must be reading the Scriptures at home, in our own personal devotional time and also as family.
· Finally, we must check ourselves: “Why do we do what we do?” Is it because the statisticians, therapeutic gurus, social scientists, and media talking-heads say it’s good and right? Or do we do what we do because the Scriptures have the place of primacy as the rule for our worship, walk and worldview.
Sola Scriptura; not just a cool sounding Latin mantra, but a way of living and being and dying.

“For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe” (1 Thessalonians 2.13 NKJV).

Lead Us Not Into Temptation

A few comments about this…

Link to worship folder for February 5, 2012 (pdf)