Church Liturgy
We will worship so we must worship wisely. Intentional liturgy is vital. As the gathered church we purport to worship the Lord, we must do so in an intentionally biblical and wise way.
By my calculations, most Christians probably spend around half a year of their life participating in the gathered worship of the church. It’s important that we make the best use of that time! Especially when it’s time that’s intentionally set aside to worship the LORD. Further, the Sunday gathering is one of the primary ways that the church gathered can be equipped to be the church scattered.
It is of utmost importance that the liturgy of the gathered church be very deliberate.[1] Even simple, seemingly insignificant, things in worship communicate doctrine and teach people. This is true of terminology (e.g. “priest” or “pastor”), architecture (simple or elaborate; God’s people are the temple or the building is the temple), positioning (where the person stands when doing the Lord’s Supper or the prominence of the pulpit), and furniture (altar or table). These are all important things to consider and have implications because they communicate certain things even if not explicitly.
The Meaning of Liturgy
Liturgies have been in use in Christian worship from the earliest of times[2] so it’s important that we consider what liturgy means and its place in the life of the church. Allen P. Ross says “liturgy is a perfectly good biblical word and need not be avoided as something foreign to historic Christianity. The noun is leitourgia, literally ‘the work of the people’; it means a service or a ministry.”[3] The Pocket Dictionary of Theological Terms says, “Liturgy came to designate the church’s official (or unofficial) public and corporate ritual of worship, including the Eucharist (or Communion), baptism and other sacred acts. Certain ecclesiastical traditions (such as Roman Catholic, Eastern Orthodox, Anglican) follow a set pattern of worship (the liturgy), whereas many Protestant churches prefer a less structured style. This gives rise to the distinction sometimes made between ‘liturgical’ and ‘nonliturgical’ churches.”[4]
Spectrum of Liturgy
All churches have a liturgy but some churches seem to be less intentional about their liturgy. It seems some churches operate on a default liturgy. A pastor may inherit a liturgy from the previous pastor and it remains essentially unchanged for a few generations. That, however, is problematic for a few reasons. As Timothy C.J. Quill has said, “Worship practice reflects and communicates the beliefs of the church. Liturgy articulates doctrine.”[5]
What did Jesus accomplish on the Cross?
Jesus purchased His people (Jn. 6:36, 39; 1 Pet. 1:18-19). He showed God’s amazing love (Jn. 3:16; 15:13; 1 Jn. 3:16). He brought justification to all who would place their faith in Him (Rom. 5:18) by dying for their sins, in their place (1 Cor. 15:3; 1 Pet. 2:24; 3:18; Is. 53). He absorbed the wrath of God (1 Jn. 2:2). He became sin and made all who trust in Him the righteousness of God (2 Cor. 5:21). He canceled debt (Col. 2:14). He brought reconciliation (Rom. 5:10; Eph. 2:16; Col. 1:20-22). He defeated Satan, sin, and death and brought victory (Gen. 2:15; 1 Cor. 15; Col. 2:11-15; Heb. 2:14; Is. 53).
Jesus knew no sin, yet He became sin. We see the idea of someone bearing sin in the place of others attested to in both the Old Testament and New Testament (cf. Lev. 10:17; 16:21-22; Is. 53:6, 11-12; Jn. 1:29). Jesus is the Lamb without blemish that takes away our sin by dying in our place but He also rises; priest and lamb are not His only office. Jesus is also the coming King who reigns eternally. Consequently, the salvation that Christ brings through His work on the cross brings not only appeasement from wrath but also entrance back into the true Promised Land, the Garden of Eden. So, “the gospel is the good news of the Kingdom through the cross,” as Kevin DeYoung and Greg Gilbert say. The New City Catechism says, “Christ’s death is the beginning of the redemption and renewal of every part of fallen creation, as he powerfully directs all things for his own glory and creation’s good” (Q. 26).
Christ’s work and resurrection propels on this world new creation (cf. Rom. 8:29; 1 Cor. 15:20; Col. 1:18), it is the inevitable avalanche that will eventually encompass the whole earth (Ps. 72:19; Is. 11:9; Hab. 2:14) and those in Christ will be swallowed up in the effulgence of its glory, there to bask in eternal joy. Christ’s work on the cross and resurrection is the dawn, the first light, but soon the full splendor of the sun.
A Few Thoughts On Genetic Engineering (part three)
The Need for Biblical Ethics
Many agree that “If we do adopt a policy of human genetic engineering, we ought to do so with extreme caution.”[1] I believe that a biblical and Christ exalting ethical system is necessary to provide bedrock convictions. Without the Bible we are left to our own devices, to do what is right in our own eyes.
The Bible does not address the subject of genetic engineering directly. You will not find “genetic modification” in a Bible concordance. The Bible does, however, provide foundational principals that are vital for us to consider and apply. The storyline of the Bible and of reality provides some very important insights.
First, in the beginning of the story of Scripture we see that God created everything, and He created it very good (Gen. 1:31). God is the Great Creator but we also see that we are made in His image and are also creative (Gen. 1:26-27). We also see from the fact that we are made in the image of God that all human life is precious and should be protected. This is where we get the concept of the sanctity of life. We also see from the beginning of Genesis that humans are called to subdue the earth, we are to reign under God as His vice-regents. So, we are to obey His will and bring blessing and flourishing to all we can.
This is important to remember when we consider gene editing because we learn a number of things. 1) God made us creative and made us to bring flourishing and blessing. 2) God also made us to obey Him, He is the Lord. We should never do anything that is outside of His will. 3) The fact that God is the Creator of all provides a basis for the reasonableness of the laws of science. We can make logical deductions and seek out God’s creative design because God has designed things in a reasonable way.
A Few Thoughts On Genetic Engineering (part two)
Types of Genetic Engineering
As you read this, remember, “The best insurance against possible abuse is a well-informed public.”[1] So, with that in mind, let’s look at four types of genetic engineering.
First, and lest controversial, is somatic gene therapy.[2] The way I remember what somatic refers to is by remembering that soma is the Greek word for “body.” Somatic gene therapy involves the manipulation of gene cells within the body that are non-reproductive.[3] So somatic genes that are edited do not get passed on to future generations.
Second, germline gene therapy involves the genetic modification of the germline cells (eggs or sperm). So germline therapy changes the genetic make up of the individual and is thus carried on to future generations. That is one of the reasons that “No aspect of gene therapy is more highly charged than that of germline or germ-cell therapy.”[4] One of the questions that is important to ask regarding germline gene therapy is: “Will a ‘deleterious’ gene of today be considered a ‘deleterious’ gene tomorrow?”[5]
This discussion, I must remind you, is not some sci-fi dream, “Many assure that within our decade, depending upon the family and the circumstances, height, weight and even eye color will become elective.”[6]
A Few Thoughts On Genetic Engineering (part one)
The topic of genetic engineering makes me think of the movie Universal Soldier where the soldiers were genetically engineered to have superior strength and heal quickly. The Boys from Brazil is another movie that has genetic engineering as part of the plot. In this movie there are ninety-four clones made of Adolf Hitler and sent to different parts of the world. Examples of plot twists and possible plot twists could be multiplied. Those examples are all fictious.
What is not fictious, however, is the reality of genetic engineering. So we must realistically consider genetic engineering and its ethical implications. Specialists from varied backgrounds agree. Take these examples:
Megan Best has said: “Genetics will have an important role in shaping society in the future because it increases our understanding of how disease occurs and how treatments work differently between individuals. It promises new ways to improve the health of the population.”[1] “Full of promise, full of challenges—we will all be involved in the genetic revolution before we know it.”[2]
George Church, professor of genetics at Harvard Medical School, said in 2016 regarding genetic engineering that “It is urgent that citizens around the world inform themselves and participate in this rapidly moving set of decisions.”[3]
“Prominent voices in the genetic technology field believe that mankind is destined for a genetic divide that will yield a superior race or species to exercise dominion over an inferior subset of humanity. They speak of ‘self-directed evolution’ in which genetic technology is harnessed to immeasurably correct humanity—and then immeasurably enhance it. Correction is already underway. So much is possible: genetic therapies, embryo screening in cases of inherited disease and even modification of the genes responsible for adverse behaviors.”[4]
The way we think deeply matters. Adam S. Cohen says this in his essay, “Harvard’s Eugenics Era”: “There are… forward-looking reasons to revisit this dark moment in [Harvard’s] past. Biotechnical science has advanced to the brink of a new era of genetic possibilities. In the next few years, the headlines will be full of stories about gene-editing technology, genetic ‘solutions’ for a variety of human afflictions and frailties, and even ‘designer babies.”[5]
What is Expository Preaching?
What is expository preaching? What are the duties of the pastor and the role of the congregation?
Expositional preaching has three main characteristics. First, the passaged that is preached on is a single passage rather than various passages put together. Second, the main point or theme of the sermon is derived from the theme or main point of the passage. That is, expositional preaching seeks to exposit the text that is preached. Third, expositional preaching is typically lectio continua—that is, it is preaching that consecutively works through passages of Scripture in their biblical context.[1]
Here are two of my favorite definitions:
“Expository preaching is that mode of Christian preaching that takes as its central purpose the presentation and application of the text of the Bible. All other concerns are subordinated to the central task of presenting the biblical text. As the Word of God, the text of Scripture has the right to establish both the substance and the structure of the sermon. Genuine exposition takes place when the preacher sets forth the meaning and message of the biblical text and makes clear how the Word of God establishes the identity and worldview of the church as the people of God” (R. Albert Mohler Jr., He is Not Silent: Preaching in a Post-Modern World, 65).
“To expound Scripture is to bring out of the text what is there and it expose it to view. The expositor pries open what appears to be closed, makes plain what is obscure, unravels what is knotted and unfolds what is tightly packed. The opposite of exposition is ‘imposition,’ which is to impose on the text what is not there. But the ‘text’ in question could be a verse, or a sentence, or even a single word. It could equally be a paragraph, or a chapter, or even a whole book. The size of the text is immaterial, so long as it is biblical. What matters is what we do with it. Whether long or short, our responsibility as expositors is to open it up in such a way that it speaks its message clearly, plainly, accurately, relevantly, without addition, subtraction or falsification” (John Stott, Between Two World, 125-26).
Do the Work of an Evangelist
Timothy is exhorted by Paul to “do the work of an evangelist.” And work it is, as Paul knew well. The Scripture uses the imagery of sowing seed and reaping a harvest. The picture given in Scripture is not surprisingly an accurate one, and a labor-intensive one.
Sowing seed takes lots of work and lots of time. Further, we are never guaranteed a harvest. The Spirit blows where it wills (Jn. 3:8), though He does use means. We must be faithful to sow and cultivate all the while remembering that God brings the growth (1 Cor. 3:6-7). We must labor on even when there is no sign of life. We can rest assured that the gospel is the power to salvation and if we are faithful to sow gospel seed a harvest should come. We must always remember that the seed we sow, the only one that can bring new life, is “the living and abiding word of God” (1 Peter 1:23). In the book of Acts, we see that the Word, when “planted,” continued to increase and prevail mightily. It is only when the word of truth, the gospel, is proclaimed that there is fruit and growth (cf. Col. 1:5-6).
We would do well to remember many of the prophets’ experience and realize sometimes the seasons are long and at times we may see droughts. In these seasons, when there seems to be no life, we must remind ourselves that God’s Word will not return to Him void but it shall accomplish its purpose (Is. 55:10-11). Though, sometimes God uses His Word to harden (cf. Is. 6:9-10; Matt. 13;14-15; Acts 28:26-27) we must continue to be faithful to go to the highways and byways and compel people to come to Him (Lk. 14:23).
We have a difficult task, ye impossible. Hear Spurgeon in The Soul Winner:
“We are sent to say to blind eyes, ‘See,’ To deaf ears, ‘Hear,’ to dead hearts, ‘Live,’ and even to Lazarus rotting in that grave, ‘Lazarus, come forth’ (John 11:43). Dare we do this? We will be wise to begin with the conviction that we are utterly powerless for this unless our Master has sent us and is with us. But if He who sent us is with us, ‘all things are possible to him that believeth’ (Mark 9:23).”[1]
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[1] C.H. Spurgeon, The Soul Winner (New Kingston, PA: Whitaker House, 1995), 157.
Is Numerical Church Growth a Biblical Mandate?
Churches don’t necessarily have the mandate to grow but they do have a mandate to deploy all their resources to advance the message of the good news of Jesus Christ. Churches must utilize all that God has given them to make disciples, it’s why they exist. It’s a matter of stewardship.
Churches are not unfaithful if the chairs are not filled but they are unfaithful if those who fill the chairs are not working at telling the broken world about Jesus in word and deed. So what churches must evaluate is not merely if they are reaching the lost community around them but if they are even intentionally thinking in that way. Jesus came to seek and to save the lost and He has called us to carry out His mission of making disciples.
Winston Churchhill used to give out commands labeled “Action This Day.” These tasks were to be done with urgency and intentionality. How much more our Lord’s command?! It is labeled “Action This Day!” It is high priority.
So, is numerical church growth a biblical mandate? Not exactly. After all, it’s the Spirit who gives life. Yet, intentional discipleship and ministry of the Word very often leads to numerical church growth. So, we must work to intentionally love and reach people with the good news of Jesus but not merely for numerical church growth.
The question churches must ask is not simply “how can we grow this church?” but “how can we best deploy all our resources for the furtherance of the gospel and the growth of God’s Kingdom?”[1] So, as we strategize about our church we must not forget about the Church.
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[1] I have found Jeff Christopherson’s book Kingdom First: Starting Churches that Shape Movements very helpful on this subject.
Theology of Public Worship
Worship must be carried out according to God’s revealed will. We want to worship God in the way that He has prescribed as best as we possibly can.[1] So, we want our worship to be drenched in Bible. We want every aspect to pour out biblical truth.
Public worship must succeed as much as possible in carrying out what God has given us in His word to do. We should acknowledge, however, that “The New Testament does not provide us with officially sanctioned public ‘services’ so much as with examples of crucial elements.”[2] Even though it is true that the New Testament does not give us “a complete manual of liturgics,”[3] it does gives us clear things that we are to do.[4]
The Great Commission in Matthew 28 tells us a few things that are essential for disciples of Jesus. Matthew 28:19-20 says: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.” We will look at implications from the Great Commission first and then turn to other crucial aspects of what it means to be the called out ones of God.
First, the church is given a command. Something we must collectively work at carrying out. We must make disciples and that includes sharing the good news of Jesus with others (Matt. 28:19-20; Acts 1:8). Public worship then is to facilitate discipleship (which includes encouraging evangelism).
Church Discipline
Introduction
The subject of church discipline is a difficult but important one. Many things must be understood regarding church discipline if we are going to faithfully carry out the task that Jesus has given to His Church.
Is church discipline culturally acceptable? Many people may say that church discipline is not acceptable now; however, that is not the question. There are many things that are not acceptable to our cultural but that does not make them right or wrong. The cross is not acceptable, it is foolishness! Yet we must never deny it. The question is rather: “Is it biblical?”
So, is church discipline biblical?
Yes. Although, if you search for “church discipline” in your Bible it won’t return any results. But the teaching is there. It is found in both Matthew 18 and 1 Corinthians 5.
Church Discipline in Matthew 18
In Matthew 18, we see the fourfold process of church discipline. It has been said that this passage is “severely practical as well as ruthlessly idealistic,” and so it is. So, this process, though used in formal church discipline, has practical insight for more common issues within the church as well.
If there is unrepentant sin, we are to first go to the offending party one on one and try to work things out on that level (Matt. 18:15-16). If we have not resolved the problem at that point, second, we are to go with one or two others (v. 16). Third, we see if the person does not listen, we are to tell it to the church (v. 17a) but if he or she is still impenitent then, fourth, he or she is to be treated like those outside of the church, i.e. excluded from communion (v. 17b). The next couple of verses talk about the authority that God has entrusted to the church, His representatives on earth.
Church Discipline in 1 Corinthians 5
Paul is adamant that he does not want the “so-called brother” to have community with the church (cf. 1 Cor. 5:5, 11, 13). Perhaps the three other steps of the church discipline process happened or perhaps they did not for whatever reason, that we cannot tell, but we do know that there certainly are times when it is appropriate to exclude people from church fellowship. The case in Corinth was clearly one of those times. Thus we see that the passage is not necessarilyprescriptive, unlike the principals laid down in Matthew 18, but descriptive. That is, Paul is writing a letter to tell the Corinthians what to do in that context at that time.
Putting Matthew 18 and 1 Corinthians 5 Together
I conclude from the two passages briefly looked at that pastor/shepherds and the church as a whole are to use biblical loving wisdom in each church discipline case. There is in fact no “cookie cutter mold” for each case but simply overarching principals to be applied to each different situation.
For instance, there are many passages that seem to reference church discipline besides Matthew 18 and 1 Corinthians 5 but some of them look quite different (Acts 8:17-24; Gal. 6:1; Eph. 5:11; Titus 3:10; 2 Thess. 3:14-15; 2 Jn. 9-10). Many of Paul’s letters deal with discipline and correction yet they look very different depending on the situation. Paul was always pastoral and wise in the way that he handled each situation (cf. Rom. 15:1; 1 Cor. 13:4-7; 1 Thess. 5:14; 2 Tim. 4:2).
Look, for example, at 2 Thessalonians 3:14-15: “If anyone does not obey what we say in this letter… have nothing to do with him, that he may be ashamed. Do not regard him as an enemy, but warn him as a brother.” Paul says, “Have nothing to do with him” yet “warn him as a brother.” It is unclear what exactly this looked like in practice but it seems to me that it is a different approach to that in 1 Corinthians 5.
What I conclude then, is that church discipline is an important and clear teaching from Scripture. It, however, is not always as clear exactly how it should look in the local body in each specific case. So after we boil down all we have seen in these passages what are some overarching principals to keep in mind? (1) Keep the matter as private as you can. (2) Church discipline is done as an act of love to keep the individual from damning sin. (3) Church discipline should always be done with gentleness and love though that is not to say without boldly calling the erring person to repentance. (4) If unrepentance continues the person must be removed from the church. (5) Church discipline is ultimately done for the glory of God. We desire that Jesus’ bride be pure and holy (cf. 2 Cor. 11:2; Eph. 5:25-27).
I believe we see from the collective passages that reference church discipline, that there is no exact formal that most always be followed. There are, however, principals laid down and a clear call to practice church discipline whatever each individual case might entail. Thus, in evaluating church discipline cases we do not simply have a list of sins, some warranting discipline and others not. Rather, we look at the witness that the person has before a lost world. We ask, Are they defacing the name of Jesus?
Jonathan Leeman talks about “A Gospel Framework for Understanding Discipline.” I think he gives a very helpful approach. The Church, as God’s representatives on earth, have been given the “keys to the kingdom.” The local church and the leaders within that church have been given the serious task of administering baptism and the Lord’s Supper. These things give credibility to the genuineness of one’s faith. In the same token, church discipline is the church removing that affirmation. It is the church formally denouncing the person’s faith. Thus, as Jonathan Leeman rightly says, church discipline is “driven by a single question: does the church still believe an erring member is really a Christian, such that it’s willing to continue declaring so publicly?”
The Manner and Motivation of Church Discipline
How should we approach church discipline? We must do so with much gentleness and humility (1 Thess. 2:6-7; 2 Cor. 10:1; Col. 3:12-14; 2 Tim. 2:24-25; Phil. 4:5). We must remember that we too are sinners, we are not above the very same sin they are being disciplined for. That is why Paul says, “If anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness.” And then he says, “Keep watch on yourself.” Why Paul? (we ask), “Lest you too be tempted” (Gal. 6:1). We, you and I, are not above sin, any sin, and we should not act as if we are. As Paul says elsewhere, let the person that thinks they stand take heed lest they fall (1 Cor. 10:12).
We must remember that the goal in church discipline is restoration. We want those living in sin to repent and once again join the fellowship. If they do repent then we, as the church, must cheerfully welcome them back (I think of the prodigal son here). Notice, that after Jesus teaches on church discipline in Matthew’s Gospel he teaches on forgiveness (Matt. 18:21-35).
Conclusion
We may not have an exhaustive how-to-book on church discipline but we are given principals that can and indeed need to be applied in each individual case. We, as the church, are God’s representatives on earth and so we must seek to have His church be holy and filled with true followers of Christ. Therefore, as is warranted by the situation, we must practice the steps outlined in Matthew 18, though of course with appropriate Christian sensitivity.
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