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Tuesday, July 12, 2011

Sometimes the Questions Are Already Answered


Overlooked Answers



“What must I do to be saved?” “How may we enter into, remain in, and at last come to the fullness of salvation?”

That is the subject addressed in Question 85 of the Shorter Catechism:

What does God require of us, that we may escape his wrath and curse, due to us for sin?

To escape the wrath and curse of God, due to us for sin, God requires of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means by which Christ communicates to us the benefits of redemption.

Faith and repentance are the responses to Christ’s saving work by which we are saved. But what about “the diligent use of all the outward means”? What is that all about?

The Catechism goes on in Question 88 to ask:

What are the outward and ordinary means whereby Christ communicates to us the benefits of redemption?

It answers:

The outward and ordinary means whereby Christ communicates to us the benefits of redemption are his ordinances, especially the Word, sacraments, and prayer all of which are made effectual for the elect for salvation.

The use of the word ordinances should cause us to perk up our ears. The Confession tells us in Chapter XXV that Christ has given the ordinances of God to the visible church for the gathering and perfecting of the saints, in this life, to the end of the world.

If we read on in the Catechism we find that it is the reading, but especially the preaching of the Word, which make the Word a means of grace. Since the invention of the printing press and the subsequent availability of the Bible reading of the Word may take place in private, but the concern here is with the church’s  reading of the Word in public worship. The directions of the Catechisms are for public reading and hearing. Mention of preaching puts it beyond doubt that we are dealing with the public ministry of the church, for the Larger Catechism (Q. 157) tells us that preaching may be done “only by such as are sufficiently gifted, and also duly approved and called to that office.”

The sacraments, too, are not private or familial means of grace, but a part of the worship of the church. Baptism is a sign of the solemn admission of the party baptized into the visible church (WCF XXVIII: 1) and may be administered only by a minister of the gospel, lawfully called thereunto. The Lord’s Supper again is a church ordinance. Only ministers are to perform all the sacramental acts. They may give bread and wine to none who are not then present in the congregation (WCF XXIX: 3).

What about prayer? Prayer is the one means of grace that throughout history has been available to private use. The Confession clearly expects private and family prayers will take place (XXI: 6). At the same time it sets prayer in the context of the church’s public worship (WCF XXI, WLC Q. 179). And, Luke is describing the corporate life of the church in Acts 2:42 when he tell us the post-Pentecost believers devoted themselves to “the prayers.”

The sustained emphasis of our Confession and Catechisms on the outward and ordinary means of grace and the role of the visible church is consistent with the teaching of the Reformed Reformers and the earlier Reformed confessions and challenges the way many evangelicals think about what it means to become, be, and live as a Christian. The Reformed faith binds the whole of the receiving of salvation to the church and its administration of the means of grace.

The common evangelical mindset is that salvation is a private affair between the soul and God, and that while the church may have a useful role, it has no necessary one. To use the old Bill Cosby “Noah” routine, the evangelical view is: “It’s just you and me Lord.”

This view is pervasive, even among those ordained to the ministry. I once asked an already ordained man during a presbytery examination if he believed, as the Confession says, that outside the visible church there is no ordinary possibility of salvation. He answered honestly, “No.” Needless to say, at that point that individual, who in my opinion represents the majority evangelical view and the view of not a few Presbyterian ministers, is at odds with the Confession and Catechisms. The Confession and Catechisms may be wrong (though I think them not) in which case they need to be amended, but their view is clear and clearly different from the prevailing opinion.

How do we expect that our covenant children will become Christians? How do we expect that the unconverted will become believers? If we are confessionally Reformed we will say it is by the diligent use of the outward means of grace that are given by Christ to the church for the gathering and perfecting of the saints, means that will be made effectual to all the elect. As individuals, parents, and a community we will put our confidence in the means of grace, faithfully administer them, and diligently use them.

How do we go about living the Christian life, persevering in the faith, and growing in grace? Most evangelicals would say that the primary transactions with God are personal and private in what is often called “the devotional life.” But, while we would do nothing to discourage private Bible reading and prayer (though we would discourage the legalism that often attaches to it), we would emphasize the centrality and indispensability of the corporate life and worship of the church. If we understand and believe this, we will come to church expectantly and with faith that something will happen – not usually anything spectacular, but something eternally and savingly significant as God works through the means of grace which the church alone can give us.

What must you do to be saved - now and forever? Go to church. Receive the means of grace. By the work of the Holy Spirit these will create faith and repentance that will grow, last a lifetime, admit you into the Savior’s presence at death, and usher you into resurrection unto eternal life at our Lord’s coming.



3 comments:

Rod said...

You mentioned this, but it is something that recently struck me. Until the invention of the printing press (and even for many years after that), individuals had no way of reading the Bible in private, unless they were particularly wealthy and could afford a hand-written copy. That means, for all intents and purposes, individuals and families could not have a "quiet time" as we generally think of it. They could not engage in personal Bible reading and study. They could not read through the Bible in a year, apart from the lectionary readings in church.

That means that, if such personal quiet time devotional reading is ESSENTIAL to Christian growth, then the saints for the first 1500 years of the church had NO MEANS of growing in the Christian life.

Now, that is an argument ad absurdum. We know that conclusion is not true; therefore the premise must not be true. Personal Bible reading, quiet times, etc. are NOT essential to the Christian life. Instead, as your post makes plain, Christian growth comes through the public reading and preaching of the Word and the other means of grace given to the Church.

I am very grateful the Lord has blessed us with printed Bibles, and I treasure the time I spend in the Word each day. But that must not lead to neglect of the inestimable value of the publicly preached Word of God.

The Christian Curmudgeon said...

An anonymous spiritual giant has said the following: "From my perspective, which is admittedly only a little less than six and a half feet, this is your best column yet! Preach on, brother!" I trust this endorsement will put anything I say beyond question. (I do not believe he has 6 fingers, but, as I have not seen them, he could have 6 toes. At any rate at 6' 6'" he is a giant to me at 5' 81/2".)

Don Frank said...

As you have rightly stated "The common evangelical mindset is that salvation is a private affair between the soul and God." However, is it possible that your question "How do we expect that our covenant children will become Christians?" belies your conviction (and mine too)that outside the visible church there is no ordinary possibility of salvation. Would it not be more appropriate to ask "How do we expect that our covenant children will be confirmed as (or will confess themselves to be) Christians?" If they are marked as Christ's in baptism, the diligent use of the means of grace should be to persuade them of this truth. Otherwise, don't we make the mistake against which you have been rightly railing against that our children must first be converted?