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To the Table of Hope

God will not bow to modern expectations, and neither should we. When prophecies are made, when turbulent times come, when relationships are crumbling, when Satan as a roaring lion is knocking at your door, when the temptations to join other parties seem overwhelming, when the love of your friends and neighbors grow cold, when waiting and persevering seem like a fruitless job, that is when you need to hear the words of Jesus, “Endure to the end.” He has promised never to leave nor forsake you. He has promised that the tribulations of life are worth enduring in faith rather than without it.

This is why our service must end at a table and why the Gospel of Mark ended with going forth. Because if we were simply to dwell in the presence of our enemies without food and drink, we would drown and give up. Because if the Word ended with Jesus ascending and nothing else happening, we would leave this building discouraged and eventually give up. But thanks be to God; Jesus gives us a resurrection table and calls us to come in hope.

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The Case For Ordinary Whimpers and Diaper Changing

I wrote this subscriber-only essay with mothers in mind. The premise is that there is an entire generation seeking after the radical when the language of the Psalter urges us toward the ordinary:

“Ordinary Christian living is different from radical Christian living. It does not feel shame in the comfort of a hammock at the lake or in the luxury of an afternoon game at the stadium or the perfectly grilled steak. Ordinary Christian living does not negate the good; it gives thanks for the good. It does not refuse the routine of a mother’s third diaper change of the day; it exalts the role of motherhood…it cherishes the repetitive work of essential faithfulness.”

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Baptism: Professing a Holy Religion

The benefit of so many baptisms is that every child or adult baptized reminds us of our corporate vows to Jesus Christ. Baptism is an incorporation to a resurrected body. And this morning’s baptism is another reminder that we are jointly united to a kingdom that shall have no end. We are not reminded this morning of a little ritual that offers no symbols or grace but a ritual full of symbols and grace. We– partakers of the Resurrected Messiah– taste all these gifts of grace and these symbols of life because we have been baptized.

And for this reason, this child will ever be reminded of this day. Today, the waters of heaven descend upon her head as the Spirit descended upon her heart. This child professes the true faith of her father and mother and has every symbol attached to her life—of love and blessing—and every grace—of resurrection and life eternal.

By profession of the holy religion, she is attaching herself to the great company of saints of all history. This child is joining the valiant faith of her fathers and mothers. She is committing her little heart to the God of Abraham, Isaac, and Jacob, to the God of Augustine, Bucer, Jonathan Edwards, Elizabeth Eliot, and Daniel and Sharon Rhyne. Little Meg is entering into a holy assembly and she will live through every catechism question, through every psalm, through every act of kindness, through every act of repentance, and through every act of unmistakable joy unto her Lord and no other god.

She is being anointed into a ministry filled with symbols and bathed in God’s grace—a ministry that, in the grace of the Triune God—will be professed every day of her life in word and deed. She enters into this resurrected body not by the grace of her parents or pastor but by the grace of the God who calls her to this holy communion even now at the font of life.

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Why Paedocommunion?

Unlike some traditions, Providence Church practices paedocommunion—which means that every baptized child in this congregation is welcomed to the table of Jesus Christ. We do this because the Bible says that discerning the body is the prerequisite to coming to this table. And we do not mean that by such an imperative, the requirement is a dissertation on the various atonement theories or the capability of understanding everything that happened on Good Friday, but rather to “discern the body” is to act in such a way that unites the body. If you are a divider of the body, you are not discerning the body, and I beg you to stay away, but children—as in the days of Jesus—are welcomed to the table because their presence is unifying. They—many times unlike many grown-ups—have little to no problem wanting the good and unity of the assembly. Today, we welcomed all baptized, especially the little children for unto such belongs the kingdom of heaven.

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Why the Communion of Reformed and Evangelical Churches?

Our congregation is hosting Athanasius Presbytery here in Pensacola, Fl. for the next two days, so it seems appropriate to speak of our happy communion and what basic principles hold us together.

I have been shepherding a congregation in the Communion of Reformed Evangelical Churches for over 14 years. It is the only world I have known as an ordained minister. And while my pastoral life engages folks from various Reformational and non-Reformational worlds, the CREC is the place I call home.

My mentor, John Frame, speaks of the necessary nature of denominations. While he demurs the idea, he understands that it is inescapable since the question of denominations is preceded by the question, “Where should I go to church?”

The matter of attending church is not disputed in the New Testament. In fact, to be in a church is to be in a denomination. As Frame rightly notes, ” Even ‘nondenominational’ churches are actually denominations of one.”

He poses a series of questions to consider as you seek to join a church/denomination. I want to offer my answers to his questions, which have only aided my affection for my present tribe. These reflect, of course, the body of believers in Pensacola and are not meant as exhaustive but can be broadly applied to the denomination.

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Does the church uphold the basic teachings of Christianity (as in the Apostles’ and Nicene creeds)?

Answer: Without a doubt. We are committed to the Creeds of the Church and dare not stray from its premise. To be disconnected from the Creeds is to be disconnected from Church history and to spurn the faith once and for all delivered to the saints (Jude 3).

Is the church committed to the authority and inerrancy of Scripture?

Answer: Without a doubt. We affirm the centrality of the Scriptures to shape our liturgy and life, our history and holiness, and our politics and polity. The Word of God cannot be broken (John 10:35).

Does the preaching of the church fairly represent the teachings of Scripture (as you understand them, of course!) and apply them to the lives of its people?

Answer: Without a doubt. The preaching of the Word of God is made plain and applicable to the people of God, offering them a framework to interpret the world around them.

Does it administer the sacraments in a biblical way?

Answer: Without a doubt. In our tradition, the Lord’s Supper is administered weekly, and baptisms occur as often as the needs arise:

“Baptism with water in the name of the Father, of the Son, and of the Holy Spirit is a sign and seal of the covenant of grace or his engrafting into Christ to walk in newness of life. The Lord’s Supper is a memorial of Christ and His death through the sacred use of bread and wine and is to be observed by the Church until the end of the world.”

-From our Statement of Faith at Providence Church.

Does the worship glorify God? Does it edify the worshipers?

Answer: Without a doubt. Our liturgy exalts the Triune God to a place of prominence in our worship and warfare against principalities and powers. We believe the congregation is edified as they participate in the holy liturgy.

Does the church encourage and provide good opportunities for fellowship among the people? Does that fellowship convey the love of Christ?

Answer: Without a doubt. Our churches offer organic and prepared occasions to increase fellowship, learning, and love among the people. We believe that in the communion of God’s people, the saints find strength and a holy desire to pursue the good of the other.

Does the church reach out to bring the good news of Christ to the unchurched people of the area?

Answer: Without a doubt. We support various mission works at home and abroad, and we are committed to seeing the Great Commission fulfilled in history.

Does the church display the love of Christ to the poor and needy of the area?

Answer: Without a doubt. We have generous, benevolent funds to care for the needs of the poor and needy in our community.

Does the church stand for righteousness and against wickedness within its membership and throughout society?

Answer: Without a doubt. Providence Church reflects the general trajectory of the CREC to stand up for righteousness in the family, church, and state. This includes–but is not limited to–prayers of imprecations against the wicked, political statements against evil policies, encouragement for faithfulness in every sphere, and the fundamental call to worship, which is indispensable in the establishment of Christendom.

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The Supper and the Pill

symbolic inscription on altar in church

In George MacDonald’s The Princess and Curdie, Curdie arrives at a city, and the city is described as a place where certain quacks advertise pills to enable people to think well of themselves. If you take this pill, you will get a boost of self-confidence; all your doubts and fears will go away. But, of course, this is a charlatan trickery, George MacDonal’d version of prosperity preachers.

In the City of God, no pills are required. We may struggle with our self-worth, and we may live our lives in doubt of who we are, who we intend to be, and where we are going, but the Gospel re-arranges all these things in the person of Jesus. Christ is our worth, our life and our intentions and future are wrapped up in him.

The Supper is not a pill to boost your self-confidence. On the contrary, the Supper is the objective proof of our confidence. Today, we come to this table because we live in a post-resurrection world. Christ has died! Christ is risen! Christ will come again! We do not come to a table of fear but a table of empty-tomb joy! So, welcome to the resurrection table!

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Ecclesial Conservatism and Self-Authenticating Orthodoxy

Closeup Vintage Light bulb Idea

To be a faithful pastor in our day while trying to reconcile political movements/ideologies is impossible. One cannot seek the reconciliation of both and be successful. This is one of several reasons I coined the term ecclesial conservatism.

When I speak about ecclesial conservatism, I argue for a political dogma that dictates political coherence at a congregational level. Congregations cannot operate on the eclectic side of the political spectrum. An ecclesial ministry will consistently produce either a liberalized or a conservative ethos. But the two cannot function–in our day–harmoniously. The issues are too substantively contrasted in every sphere of thought, and platforms are well-defined worldviews that lead to distinct conclusions.

We are no longer operating where common assumptions are shared at a broad level. There are defined visions of the world which each party and movement wish to implement. Therefore, as Kuyper would argue, we must function as agents of the antithesis. The Church must navigate with clarity on what it opposes. She is not merely a theological voice affirming the common good but a theological voice challenging the opposing team in matters that threaten the preservation of the Church.

Much of that opposition is not only without but, in many cases, within. While social systems outside the church threaten her culturally, various systems within also threaten her status. Thus, a theology of the antithesis must be clear about what it opposes and create a long-term system of self-authenticating orthodoxy and conservative principles both in church and society.

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Ten Easter Proposals on Food

The church has been powerfully de-ritualized. Habits die quickly or become rusty when not exercised. As Dru Johnson notes, “we need to know our rites.” The more we understand our rituals, the more meaningful they become. And we have forgotten those rites and/or meaningfully ceased to practice them. I offer ten brief notes on recovering the ritual of feasting in this age:

First, we eat without thanksgiving. Gluttony exists because thanksgiving does not. Eating is not a neutral exercise. Christians eat as acts of triumph over the world.

Second, the ritual of eating is undervalued in America. In this country, food is consumption. We eat because we want to; therefore, we eat without intentionality. When rites become trite, our experiences become trivial, and the doors for abuse open wider.

Third, corporate eating is devalued because we allow teenagers to rule over the table. Parents must re-assert their authority over the table and keep food at the table and not on laps in front of laptops.

Fourth, feasting suffers when worship looks like a funeral. If every head is bowed and eyes are closed, we cannot see the feast or hear the feasters. Feasting is diminished when worship is feast-less in character.

Fifth, feasting is best formalized and appointed. When it is that way, it can be adorned with fancy napkins and plates. It allows family members to long for something better. We are gnostics to think that immediacy is best. Christians understand that better feasts mean preparing more to enjoy better.

Sixth, feasts are more meaningful when we incorporate singing. Feasts in the Bible are celebrations of our freedom from bondage. Singing to Yahweh a new song is declaring Pharaoh will never rule over our appetites again.

Seventh, there is no friendship without Christ. There are shared experiences and stories, but friendship is rooted in a shared Christ. Feasts are accentuated when brothers dwell together.

Eighth, relationships change and are re-directed. Someone who was a friend in eighth grade may not be a friend now. God gives us a rotation of friends through life because He knows that our changes will require new people to speak into our particular phases of life. Feasts restore friendships and renew friendships and are the genesis of new friendships.

Ninth, many of us are worse friends than we think, but we have better friends than we deserve. Feasts create the environment for friendship rituals to be exercised in service and communion.

Tenth, all rituals require meaning. All good things require work. Therefore, all feasting is meaningful work. It provides true health for the Christian.

Real health is grounded in a proper relationship with God, and since this relationship is in part sacramental, it involves physical things. The purpose of these physical aspects is not, however, to provide mechanical health to the “human biological machine.” Rather, the purpose of these physical aspects is to communicate to us, in a mystery, the grace of God.

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I hear a train a’comin’

The resurrection of Jesus is like a train that arrived in history and changed everything. The arrival of this event in the center of history outlined narrative of creation into two eras: the first marked by death and a world marked by a decisive victory over death. We live in the age where the train of history has come in the empty tomb and is a’comin’ in history today. Everything that we will savor today is marked by the flavor of glory. Everything sour, sweet, salty is glorified because the resurrection tastes better than death. Death is ashes and dust. Resurrection is steak and champagne.

We are in this moving train headed to a consummative end. History is guided, directed, and orchestrated by the events of an empty tomb. The empty tomb is the engine that keeps the train moving from glory to glory and we are participants of this glory.

When we come into worship on this Easter morn, we are entering into a resurrected universe. Our thanksgiving this morning is on the other side of the empty tomb. We are no longer waiting for the train to arrive, but we have embarked in this magnificent travel. And on this day, we have the privilege of sitting, kneeling, rising, singing, and partaking of the sceneries. Come and worship the Risen King who invites us into his sacred journey. Come and enjoy the ride from call to commission.

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What is Maundy Thursday?

“Maundy” comes from the Latin Mandatum. The word comes from Jesus’ command on the Last Supper to love one another just as He loved them (Jn. 13). The message of love is central to the Gospel message. Some Evangelicals are all too quick to set the topic of love aside because it draws our attention away from the more important doctrinal disputes and discussions. Yet Paul and our blessed Lord keep bringing us back to this theme of love. God is love. No, love is not God, but it is very much a foundational aspect of all His actions toward us in Christ Jesus.

Maundy Thursday then becomes a special historical reminder that we are called to be a people of love. In I Corinthians 13, Paul said that if love is absent, our actions become like clanging cymbals. The very core of Paul’s exhortation to love occurred in the midst of a dying Church, namely the Corinthian Church. Paul’s application then is an ecclesiastical command. In the same manner, our blessed Lord on the night in which he was betrayed– by that unclean man called Judas– called us to a greater love ethic as a people. It was not an ethic foreign to our Lord. What Jesus commands is first and foremost something he has experienced and displayed already. To a greater extent, our Lord proves that love in a cross of hate. By sacrificing Himself on that cruel tree He turned the symbol of hate into one of the most beloved symbols in the Christian life.

It is then very appropriate that our Lord commands us to love as a response to the Last Supper. This is the case because in the Supper, we are being re-oriented in our affection for one another. The Supper is a meal of love and Jesus would transform that meal into His resurrection. He would glorify love for His new disciples. He would become Himself the manna from heaven that would bring joy to this newly created community.

Love is displayed and obeyed in this new fellowship of disciples we call the Church. This is why Maundy Thursday was a significant historical event. It was not just a didactic lesson for the disciples, it was also a meal that sealed the theme of love for this new community that would emerge from the darkness of the tomb.

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