In chapter 32 there is a brief discussion on the role of the sacraments in the life of the church. Kuiper notes that various churches consider the sacraments in different ways. Some (as Roman Catholics) hold to seven sacraments (penance, confirmation, and extreme unction are at least three that are added to the common Protestant two-fold sacramental usage). In the Brethren church (or Primitive Baptist) there are three (foot-washing is added), and in the Protestant tradition there are two that are commonly known as Baptism and the Lord’s Supper. Kuiper notes that “the loosed the definition (of the sacraments) the larger will be the number; the stricter the definition, the smaller will be the number (202).” Both Rome and the Swiss Reformer Zwingli differ in their opinions in regards to the definition of the sacrament. Kuiper summarizes their differences as follows:
Rome teaches that the sacraments are more than a means of grace because they themselves contain the grace which they convey. Zwingli, one of the sixteenth-century Reformers, held that the sacraments are less than means of grace, being no more than vivid reminders of the saving work of Christ. Thus Rome overrates the meaning of the sacraments, while Zwingli and his followers underrate their meaning (203).”
The latter view tends to represent the current evangelical world. On the other hand, both Lutherans and Calvinists, take the position that God, not an ecclesiastical rite bestows saving grace, but that “it pleases God to do this through the instrumentality of the ecclesiastical ordinances which He Himself has ordained to that end (203).” In the Reformed tradition then, the sacraments take a significant role. When the church administers the sacraments, it proclaims visibly the very same gospel truth proclaimed audibly from the pulpit.
In chapter 37, Kuiper refers to the “divine assignment.” Here he speaks of the ecclesiastical purpose of the church being to evangelize the nations. This great task becomes a possible reality when at Pentecost the Spirit of God descends and the disciples receive power to be witnesses in all the world. Pentecost signifies that the Old Covenant Church has entered into a new stage in redemptive history. It “constitutes the transition from a national church to universal (238).” Kuiper argues that if the church were committed to the task of evangelizing the nations, then, the glory of the church would be revealed in all its splendor. The Great Commission would find fulfillment.
Though Kuiper does not mention them, he implicitly states three positions on the matter of the Commission’s fulfillment. First, Pre-millenialists insist that the Great Commission will not be fulfilled since Christ will rapture his church, but as Christians they are told to occupy until the Master returns to rapture His bride (though this position varies, this is the basic argument). Secondly, Amillenialists (such as R.B. Kuiper) argue that all of life is under the lordship of Christ, but that the fulfillment of the Great Commission will not necessarily mean that Christians will become a major force in this present age (there are variations in this, but most Amills are mainly skeptical on these matters. Finally, Postmillennialists find assurance that the Great Commission will be fulfilled not only in word, but in number. The society will one day prior to Christ’s return become a Christianized society where the gospel of Christ will be a prevalent message.
Kuiper summarizes beautifully the ultimate expression and the requirements of the kingship of Christ in this world:
It must require of men everywhere that they acknowledge Him as Head of all things, as King of every domain of their lives. It must insist on Christian marriage, Christian education, Christian Science, Christian industry, Christian labor, Christian relationships between labor and industry, Christian culture, Christian recreation, Christian politics, Christian internationalism, in short, on a Christian society as well as a Christian Church (p.276).
Indeed, the nature, purpose, and the content of the church are truly glorious. R.B. Kuiper’s The Glorious Body of Christ captures the essence and the value of the great bride of our Lord Jesus Christ to whom be glory forever and ever. Amen.
