Archive for the ‘Ecclesiology’ Category
If you have not heard it yet, you have probably not been online for a few weeks. If you have heard it once, you have probably heard it many times. For many organisations, institutions and associations, it is the time of year for the appeal. You know how it goes – something like this:
“The end of the year is fast approaching. The beginning of the next one is going to arrive a second later. For us, it is also the end of the financial year. And this is all the good we have done or tried to do, and this is all the good we plan or intend to accomplish. And yet … money is tight. With just a few pounds or dollars from many of you, or a good bundle of them from even a few of you, Ministry X can keep moving forward and can accomplish so much more in the coming months. Might I suggest a concrete sum or a specific goal to give you a sense of definition and accomplishment? Thank you! So, please, consider whether or not this is a cause to which you can donate. And, by the way, this is your last chance … for now!”
Before you respond to such appeals, I would also like to draw attention to an institution very much in need of your financial support. It is a longstanding institution in which you should have a personal investment on multiple levels, if you do not already do so. It generally stands in need of support, and does untold good, with the capacity for yet more good than can be imagined. It ought to have the first claim on your money.
I hope you know that I am speaking of the local church. This, my friends, is the one institution with direct divine sanction. It is the the one missionary organisation with a heavenly mandate. It is the one establishment with a celestial constitution. Its work is defined by divine fiat. It is the one body with a guarantee of perpetual existence and unending profitable service. And it is the one organisation which has the legitimate and primary claim on our financial contributions to the kingdom of God.
Please do not misunderstand me. There are many institutions and organisations which are doing fine work. Many of them are doing work that lies outside the remit of the church, and they deserve your time, attention and support. Some of them do not have the capacity or desire to clamour for your probably hard-earned cash. Some of them are known to thousands, some to few. Some of them are eminently worthy, others debatably so. You should consider supporting them financially, if you are able. I also understand that there are some avenues of service that are difficult to define in terms of the role of the church either as the direct instigator or overseer.
But that is not the point. The point is that the first call on your financial investment ought to be the church to which you belong for the work which the church is called to do. Beyond that, I would suggest that the second call ought to be the local church to which you belong for the work which that church is called to do. If you trust the elders and the deacons (one presumes that you do, if you belong to the church), and if they have a sincere and wise desire for kingdom investment (and I hope that they do), and if you have a little more that you wish to do (and most of us do), why not give a little more to that church of which you are a part? Most church officers and the congregations they serve already know where and how and why they might invest any further funds made available.
It is clear from the Scriptures that Christians should support the work of the Lord by systematic and proportionate giving made through the local church (Mal 3.8-10; 1Cor 16.1-2; 2Cor 8 and 9). Whether or not you take tithing as helpful principle, it is certainly indicative of the attitude of God’s people concerning giving to God’s kingdom. And what of gifts and offerings made according to one’s ability and willingness of heart (Gen 14.18-20; 2Cor 8.1-5; Ex 36.2-7)? Has there been no blessing from God, perhaps directly through the church and its ministry, for which a thank offering might not form part of an appropriate response?
And what of other churches? Do you know of congregations that are seeking to support missionaries or plant churches or erect or purchase buildings? Are there churches that struggle to support their pastors? If you have given all that you might and all that you could to your own congregation, might you suggest to the deacons that this could be a worthwhile investment? If your church is already involved in such support, and you have more in your pocket, why not pass it along independently and anonymously?
If, after that, you have discretionary funds or wish to make further sacrifices, then by all means go ahead. Might I suggest that you save those shekels for work that lies outside the remit of the church, rather than investing it in something that is replicating or replacing that work without a divine mandate? And, unless and until you find such a need, then look nearer at hand and, I hope, nearer at heart. Christ loves his church. It was to a church that Paul wrote concerning the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty might become rich (2Cor 8.9). It is in and through the local church that the first response to this example ought to be made.
People gathered from all over Sicily, Italy, and beyond for the opening of the new church premises of Chiesa Cristiana Evangelica “Sola Grazia” in Caltanissetta, in the heart of Sicily. The building itself is beautiful, though it remains – in some of its details – a work in progress. Every major part of the whole is intended to communicate something of the truth of the church and its biblical convictions.
You enter the building as you reach the seventh step – hints of a Sabbath rest. The visitor walks through four ‘Gospel’ pillars into an octagonal meeting room, reminding us that the Lord Jesus met with his people on the day of resurrection, and eight days afterward. You come in from the west, leaving the darkness behind you. On the eastern side of the church, the pulpit is the focal point, and there the light of God’s Word is shining. Behind the pulpit are two windows, suggesting the Old and the New Testaments. Opposite the pulpit are three windows in front of one window. The light shining through the one also beams through the three, giving at least an inkling of the God whom we worship. On each side of the main hall are a further twelve windows, a nod to the patriarchs and the apostles reminding us of the church of all the ages, and the great cloud of witnesses about the church militant. All the light coming in shines from above. Simple decor and wise use of space indicate that the light of nature has also taught the people one or two things.
The grand opening began on the evening of Friday 2nd December 2016. The particular focus of this night was the immediate community, a good number of whom were represented in the crowd who filled the building, along with several local dignitaries. The first act of the evening was to go back outside for the unveiling of the stone plaque bearing the church’s name and the five key Reformation solas. Underneath, a bronze plate records thanks to the God of all grace, and to his people – known to himself – whose generosity has contributed to the erection of the building. Pastor Reno Ulfo spoke simply as the green cloth dropped from the plaque, and we all filed back inside.
The strains of “Amazing Grace” in Italian filled the building before Pastor Leonardo de Chirico (Chiesa Evangelica Breccia di Roma) opened proceedings. He spoke briefly and pungently of the purpose of the church, addressing the local authorities plainly, and broadening his gospel applications to all those gathered. It was both instruction in and an example of the priorities of the people of God. The local mayor responded, followed by one of his predecessors. Both spoke as politicians, but I thought that in both a note of personal respect and some interest could be detected. Certainly, this opens up a door of opportunity for the church. The fact that the building has been constructed without draining local civil funds – unusual for this part of the world – is a testimony in itself. Already this is established as a congregation that gives more than it takes.
Professor Bolognesi of Padova then briefly outlined the theological implications of the architecture. Pastor Reno went on to identify several people and groups who had made particular contributions to the building project. After this, a video history of the church was shown. Minor technical problems, typical of life in new premises, somewhat curtailed that exercise. I don’t believe anyone was too bothered, though, as it ushered in refreshments. Light and sweet Sicilian snacks paved the way for the heavy stuff – rice balls and varieties of pizza providing enough carbohydrates for the most demanding athletes, and with enough leftovers to keep many small armies on their feet for a week or two. One is tempted to suggest that a good twelve baskets of hefty fragments could have been gathered.
Notable on this first evening and over the whole weekend – and highlighted in Pastor Reno’s thanksgiving – was the investment of the whole church, both local and beyond. The tireless and generous contributions of God’s people were evident even before attention was drawn to them. The fruits of the work were often more evident than the workers themselves, but it was clear how much had been given by so many, in terms of time, energy, and expertise. The living stones have not been neglected for the sake of the concrete blocks. Particularly moving was Pastor Ulfo’s brief tribute to his family. Few will appreciate that, for all the pastor’s sacrifices, those made by his wife and children can often be greater. In some measure, they sacrifice him as well as for him and for the Lord. Giovanna Ulfo and the children deserve credit for the work that Reno Ulfo does, and it was good to see that publicly recorded. We pray that the fruit of Reno’s gospel labours might shine as brightly in his family as it does anywhere else.
As the night wound down, we drifted back to our various rooms and guesthouses. The Saturday began fairly slowly. The overseas preachers gathered again: Pastor Alan Dunn (Grace Covenant Baptist Church, Flemington, New Jersey, who was travelling with his wife, Patricia), Pastor Gordon Cook (Grace Baptist Church, Canton, Michigan), and myself. We met with a number of the key men at Caltanissetta, including all those involved in various church planting endeavours. We also chatted with our translator, Damion Wallace, to prepare for the next couple of days’ work. After the usual generous hospitality, we went back to our lodgings and prepared for the evening.
As we gathered, we discovered that some of our preparations had been less helpful than others. Damion was losing his voice. Alan Dunn had adopted a non-traditional way of arresting an unpremeditated act of violent genuflection he had undertaken in Reno’s home, viz. bringing his forehead into vigorous contact with a very hard object. Butterfly stitches and plasters had somewhat repaired the damage. Add in Gordon Cook’s travails in travel, and our fighting capacity was sliding badly. We forged ahead.
The focus of the ministry that night turned to the broader church, represented among us by various believers from around the island and further afield. With that in mind, we began to address the solas of the Reformation. I began with sola Scriptura, followed by Gordon Cook on solus Christus and Leonardo de Chirico on sola fide, before Alan Dunn closed the evening dealing with sola gratia. All the ministry seemed warmly appreciated, and fellowship over further piles of food was very profitable. There was clearly much intelligent and heartfelt engagement with the truth, and several men and women spoke thoughtfully and earnestly about what they were hearing.
The Lord’s day started early, and added to our catalogue of outward woes. Reno’s voice started to get croaky, and I had a blithe journey with a man who was late even before he casually announced that he did not know the way to the church building.
Despite all this, we started at a reasonable time. I completed the series on the solas with a study of soli Deo gloria. A brother called Jose was stepping in to assist with the translation, and did a cracking job. This day we were speaking more to the local church, and so I tried to make this a particular emphasis. From there we moved straight into the formal dedication of the building to the worship of the true and living God, and Pastor Reno preached the Word of God, giving us a wonderful survey of the concept of God’s temple throughout the Scriptures. He ensured we got and kept our eyes fixed on God’s presence among his people, rather than mere buildings. God also strengthened Damion’s voice and restored him to his duties, further assisted by Jose and Giovanni Marino, one of the faithful and gifted deacons in Caltanissetta. Several brothers – local pastors – stood and pleaded earnestly with God for a blessing on the church and its work in the new premises. Gordon Cook represented the visitors in this season of intercession.
Lunch followed before we turned, for the balance of the day, to the doctrines of grace. I opened on the depravity of fallen man, and was able to finish before the effects of our latest abundant feeding were too well-advanced. Pastor Dunn followed with redemptive-historical studies on the election of God and the redemption that Christ accomplished. The weight of these sessions was, for me, relieved by a delightful older lady doubtless using headphones for the first time. This meant that she regularly bellowed at her husband at a volume which ensured that she could hear her own voice. She also cackled loudly at anything humorous about fifteen seconds after it was spoken, as the translation caught up.
Given Reno’s other duties and to preserve his voice, I had the unexpected opportunity to address the irresistible grace of the Spirit’s work in the heart. By this stage, the folks were flagging, and several had been obliged to leave, so I kept it to about thirty minutes. Pastor Cook finished the public ministry by highlighting the perseverance and preservation of the saints, admirably demonstrated on one level by the fact that most of them were still listening to us after three days of intense teaching and preaching. Gordon’s focus on the double grip of divine power and love from John 10 was a fitting end. As Pastor Ulfo said, “dulcis in fundo” – “the sweet stuff is at the bottom.”
There seems little doubt that God’s strength was made perfect in our weakness on this occasion. Weariness, illness and injury in us was outmatched by grace and goodness in him and in the patience and earnestness of those hearing.
Monday morning saw Reno and I have a brief opportunity to explain the gospel to a couple of people at my lodging house. Attempts at trilingual (English, Italian, French) evangelising leave me half-wishing that the gift of tongues remained extant. Would it not be wonderful if these brief contacts bore gospel fruit?
We drifted toward Catania for Pastor Cook’s last preaching engagement and my flight home. Along the way, we stopped at a city set on a hill, Calascibetta. Unfortunately, far from being an enlightened and enlightening place, it was wrapped in fog and sunk in spiritual darkness. A visit to the Roman Catholic church building confirmed the vacuity of the question driving one hundred conferences in the next year: Is the Reformation over? That so much genuine spiritual ugliness could be communicated in a place of undeniable architectural beauty answered that question, for these falsehoods if not for many more. Flagrant Mariolatry vied for the laurel of ungodliness with statues of the church ‘patron’, Peter, decked out in all the regalia and symbolic power of the pope. From the position of the building to the message of the decor to the arrogance of the priest (it became clear as we spoke that he was an old-school Catholic and personally godless), it all shouts a message of carnal dominion that Islam itself can only rival.
Walking back down the damp streets, we paused at the prison from which a man called Francesco Giovanni Porcaro was taken by the Spanish Inquisition to his death by burning. His crimes? Denying Christ in the sacrament, indulgences, and the pope, as well as propagating the doctrines of Luther and other errors, and continuing in the above with all obstinacy. It is good to know that the light once shone in this now-gloomy city. We should pray that it would prove true once more – post tenebras, lux! Reno’s promise that there would be open-air gospel preaching on this spot in the coming year was some consolation that the light of the knowledge of the glory of God shining in the face of Jesus Christ would again beam forth. But who knows what price this and coming generations must pay for such faithfulness?
Sobered, we entered Catania and found some food at Fud, a delightful restaurant where options included horse and donkey. I opted for a more than bearable and not too risky buffalo, joined by Reno. Patricia Dunn, afflicted throughout the weekend by the presence of all the men, and having worked like a Trojan alongside the friends at Sola Grazia, opted for a ladylike salad. Alan had something fittingly but reliably cheesy, and Gordon got himself outside of a sandwich that may have involved a fairly safe chicken.
Our conversation over lunch centred on the perceived strengths and weaknesses of the churches we love and serve. As ever, hard questions rarely produce easy answers. Still, they are better than empty questions carelessly shrugged off.
It was with joy and sorrow that we arrived at the airport. It had been sweet fellowship in Christ and his service, and there was more work for us all to do already looming. With mutually renewed promises of communication and prayer, information to exchange and promises to keep, I strolled through security. They drove off into the sunset, and I flew off into the darkness.
It would be unfair to say that I am plotting my own demise. It may be that there are plenty of people more than willing to plot that on my behalf. However, I do think it makes sense to take full account of my own expected and intended dispensability. The fable of indispensability afflicts most of us almost naturally. We come to see ourselves at the centre of a particular web, the one without whom some sparkling edifice will most assuredly collapse. If God gifts one or another with an unusual measure of gift or degree of grace, paradoxically, that one can be all the more inclined to imagine themselves irreplaceable. Some learn it a hard way: try falling sick for a couple of months, and watch the kingdom of God stutter and stumble along without you … or not. Even Paul, lest he be exalted above measure, was blessed with a thorn in the flesh.
To be sure, we must take account of certain realities. By the grace of God, each of us is what we are, formed, forged, fashioned by a sovereign God for his wise and perfect purposes. We must not deny that it is for the Lord to appoint those formed, forged and fashioned instruments for particular purposes in particular times under particular circumstances, to raise up men to meet the needs of the hour. At no point can we or need we trespass upon the divine prerogative. God employs us in his kingdom for his glory; he does not rely on us.
And yet, this confident humility and humble confidence should not prevent us using the means that God has provided to do and to continue the work he has appointed for us and others to do. Paul might have been considered indispensable in a robust sense of the word, and yet, with confidence in God’s means to accomplish God’s ends, Paul began to invest in men who would follow after him. We see him taking the Marks, Timothys, Tituses, Demases, and others, under his wing. Some of them disappoint him rapidly or eventually. Some of them are subsequently rehabilitated. Some of them depart, having loved this present world. Others always were and remained like sons to him. Some went on to break new ground. Some cultivated what had been planted. In his relationship with them, he models the principle that he impresses upon Timothy: “And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also” (2Tim 2:2).
We know that there are always those who will hang upon a personality, and cultures and circumstances in which that disposition seems more ingrained. When the personality fades, so does the commitment and attachment of the mere hanger-on. This can happen in a church or in any other institution. Someone or someones build the momentum around himself or themselves, or allow that to happen. There is no investment in those immediately behind, and a yawning gap begins to develop. When the figurehead droops, the work drops into the chasm, or is barely rescued from it. In such a way begins a dreadful cycle of progress, collapse and recovery, the whole stilted and staggering. In a church, it can happen when one man is seen as the key figure. Sometimes he preaches the place full and then empty again, or builds the behemoth, only to see it begin to wane. Sometimes the work continues to advance, but everyone is fearful of the moment when the leader is taken away. Wittingly or unwittingly, the leader and those around him buy into the myth that it hinges upon him; structures are put in place to keep the figurehead propped up, postponing the inevitable. Acolytes rally round to try to maintain the progress that the Great One had when his energy levels were higher and his gifts not quite so worn. Churches that should be and in many ways are healthy roll on until the inevitable rolls in. Then there is almost of necessity a painful period in which a variety of men prove that they are not up to scratch. They cannot match the great personality, and too often there is despondency, despair and desertion before enough time passes and enough people leave to pick up the threads once more and to build again from the ground up.
But where is the investment in succession? I happen to be persuaded that the scriptural model for church rule involves a plurality of elders, under Christ exercising an equal authority while manifesting a diversity of gifts. Ideally, even where that diversity of gifts allows for greater public prominence or usefulness for one or some, or the guidance of God’s Word and Spirit directs the church into certain avenues of service which puts a greater onus on certain men, this provides for a measure of real stability and continuity. Of course, sinful men can and do conspire to muck up the best system, but the principle is sound. When the church in Antioch sent out Barnabas and Saul, they sent away two of the five prophets and teachers that the Lord had gifted to the church there. Paul himself took pains to invest in those who followed him, taking Timothy and Titus and others with him, discipling them, acting as a mentor in word (spoken and written) and deed (seen and reported). When Paul was directing Titus in his work in Crete, he directed him to appoint elders in every city, men who would take up and pass on the baton of apostolic truth and labour: “Titus, make yourself effectively redundant; prove you are ultimately dispensable.” When you pass from the scene, moved on, sent on, pulled on, taken away, make sure that – under God – you have invested in those equipped to follow you. This does not sap the energy. It need not encourage armchair Christianity. It is not building for retirement, but providing for future investment. We should wish to be part of a line, not the end of one. Even once-in-a-lifetime men (and who, at best, is not that?) can make sure that when the curtain falls on a particular scene, or on the whole play of life, there are other players already stepping into the roles that they have played. Even the inimitable do not have to be irreplaceable. They still play Hamlet though Gielgud is no more.
And so we should plot our own demise, plan for our obsolescence. Our inimitability is, for most if not all of us, a mercy of God. Really, does the world need anyone else like you? But we should never plan or hope to be irreplaceable. In fact, we should cultivate and establish our own dispensability. I think I can genuinely say that it would be a moment of profound pastoral thankfulness for me to say, “I hope these saints still want me, but I do not believe that they need me in any pressing sense.” I hope that before then we have already sent the painfully but joyfully dispensable out as investments into other work in other places. That is likely to involve real sacrifice, but be a mark of real progress. Perhaps there will come a moment when they will send me on to other things? In this way the church of Christ can send out its ones and twos and threes, and see other disciples made, other churches established, other efforts undertaken, without the compromise or collapse of those who began that work.
Are you planning your demise? Have you learned and embraced the lesson of your own dispensability? By God’s grace, you might even at some point become properly superfluous where you are, and be the one who gets sent away to do something else, where you may seem briefly and uncomfortably indispensable until you are able once more to establish afresh your own dispensability.
Some readers of the blog might be interested to know of an upcoming study day at London Theological Seminary on Baptist covenant theology. The day is planned for Monday 23 November, to run from 10am to 4pm. If you are interested in coming, please book by emailing firstname.lastname@example.org and registering your name for the day. There is a fee of £5, payable on the day itself if you wish. Lunch is not included in that fee, but tea and coffee will be available.
If you need a little more information, here’s a taster from the blurb:
Who or what are Reformed Baptists? Are they the same as Particular Baptists? Confessional Baptists? Calvinistic Baptists? Independent Baptists? Grace Baptists? Covenantal Baptists? Can Baptists even be Reformed?
More importantly, perhaps, who am I and what do I believe? What does it mean for me to be a Reformed Baptist, or whichever one of these other labels is used? Is that what I am? What about the church to which I belong? Does it make a difference? Ought it to make a difference?
The purpose of this study day is to introduce the topic of covenant theology in a Baptist context. We need to consider the matter historically and practically, but primarily biblically and theologically. Seeking to ground our studies in the Word of God, we will consider the various expressions of covenantal thought of Reformed or Particular Baptists as it began to find particular expression in the 17th century in the writings and confessions of our spiritual forefathers. From there, and taking account of how other Baptists addressed these issues, we will look at how modern Reformed Baptists of various stripes have wrestled and continue to wrestle with these issues. Along the way, we will, in some measure, be interacting with our paedobaptist brothers (Presbyterians, Congregationalists and others), as well as taking some account of Dispensationalism and New Covenant Theology (all of whom and which, in some measure, stand apart from the mainstream of Reformed Baptist thought, which is itself not monolithic).
Our goal is a positive declaration and discussion, grounded in the Scriptures. We will be less interested in figuring out which camp one ought to belong to, more interested in identifying and clarifying the issues that need to be addressed, and the lines along which our thoughts should run. The pastoral and practical implications of the principles and patterns understood and embraced will be at the forefront of our thought.
So, if you’re interested, please sign up and I shall look forward to seeing you there, God willing.
Jonathan Leeman can take care of himself. I will not pretend or imply that I know well enough to agree with everything, more plain or more nuanced, in Brother Leeman’s ecclesiology, though I know we have much in common. However, it is still worth reading his initial piece on the baptism of disciples in full in order to understand what he said and did not say. Not all of that comes across in Mark Jones’ response.
I have been digging around in the 17th century recently, and have – not deliberately, but of necessity – found a number of treatments of the issue among the early Particular Baptists. In particular, there’s a lovely little piece by Edward Harrison called Paedo-baptisme Oppugned that I had the pleasure of reading. We’re also working in our adult Bible class through the Appendix to the 1677/1689 Baptist Confession of Faith, which raises and answers very similar questions. It really is refreshing how crisply and scripturally these Baptists worked through and addressed the issues.
However, in connection with this altercation, I came across the following in John Spilsbery’s Treatise Concerning the Lawfull Subject of Baptism, which I thought helped the discussion forward quite neatly. Spilsbery declares that
all that I intend by opposing Infants Baptism, is but onely to forbear and wait upon God in the use of means, untill faith appears to meet with God in his holy Ordinance, without which the same is voyd and of no effect; but prophaned, God provoked, and the party indangered.
Of course, Splisbery’s little “only” is quite weighty and far-reaching, but it does clarify the question.
In the course of a certain recent train of thought set off by a certain portion of preparation, I struggled to identify a particular set of resources.
Specifically, I was thinking of the power of example, and applying it especially to church officers. As I considered the available resources, I found myself reasonably well-stocked with pastoral theologies, and with plenty of historical studies and (auto)biographies to adorn those pages. What I do not have, in anything like the same measure, is a treasury of diaconal theology, adorned with the same wealth of biographies and other studies to show as well as to tell.
Knowing that both of my readers are well-stocked with this kind of knowledge, I am writing to ask if either of you have any suggestions for anything that falls into this category (either direct treatments of the office and/or descriptions of it, biographical or otherwise), whether more ancient or more modern, and (ideally) robustly orthodox. Authors and titles would be appreciated; links to online documents would be a special blessing! Even if you think something is obvious, please let me know – if a suggestion duplicates something I already have or know, I shall simply take it as a helpful endorsement. Thanks in advance for any help rendered, and I look forward to reading your comments and suggestions.
Almost as soon as Calvinistic Baptists appeared on the scene in 1640s England, they demonstrated a whole-hearted commitment to evangelism and church planting. They were not alone, for many of the Puritans expressed concern for the regions of their country not yet blossoming with Gospel assemblies. None of these men could be content enjoying their own privileges, but actively engaged in seeking to bring the message of Christ to others.
Good stuff from Jim Renihan in full here. It sets a standard for us today that we need more readily to embrace. In particular, we need to see our ecclesiology and our missiology more closely intertwined.