Why Go to Church?

Last Sunday, I overheard Charles Stanley speak on why a person should go to church. I decided to listen to the rest of the sermon. In the sermon, Stanley explains what a church is not. He tells the large congregation that a church is not simply a Bible study and then gave a few other points, too. If I attended Stanley's church, I would have been excited about the initial question but after Stanley's answer, I think I would probably have to stay at home. I used Stanley's question throughout this past week on various people that attend Stanley-like churches to see how they would respond and then I used a little Socratic questioning to dwindle the answers down. I will write below what I got in dialogue form.

Me:    Why should we go to church?

Stanley:    We should go to church to hear the word of God.

Me:    So, you can't read your Bible at home?

Stanley:    Well, you can but the pastor helps you understand it.

Me:    But aren't there commentaries and books and tons of things like that which can help you understand the Bible?

Stanley:    Yes, actually there is tons of stuff online.

Me:     So, I guess that is not really the reason, then, huh. Especially if there is no real authority on what the Bible means. Your interpretation is actually just as good as the pastors and your pastors is just as good as somebody elses' pastor.

Stanley:    Well, I didn't say that.

Me:    I know you didn't say that but it is implied but it kinda requires a study of the development of thought and church history to understand all that, so, lets try and answer the first question again. Why should I go to church if it is not to hear the Word of God or to have someone explain the Word of God to me?

Stanley:    Well, maybe, we go to church because we don't have time to study the Bible the way a pastor does.

Me:    Couldn't you do that during the times that you are going to church?

Stanley:    Well, the pastor can do that all week though.

Me:    So, you go to church in order to submit to your pastor's interpretation since he has so much time to study, right? I guess your pastor's sermons are pretty profound then, right?

Stanley:    Well, actually, the sermons are usually quite similar.

Me:    Hmm...so I guess it is not really because of the last reason you gave me either. Do you know that one of William Tyndale's most famous quote is about how he wanted the farmer to know more about the Bible than the local priest and this is one of the main reasons why he was so insistant on translating the Bible and then giving them out? I wonder what he would think about a generation that goes to church and has the Bible to study but lets their pastor do all the interpreting for them?

Stanley:    I guess it kinda defeats his purpose, doesn't it?

Me:    Yeah, you submit to your local interpretive authority, which is many times determined by one man. That is quite a bit more scary than an interpretive authority that has such a long process of large groups of pastors that have studied for years about the meaning of a text but back to the original question, if we don't go to church to read the Bible because we could do that at home, and we don't go to church to understand the Bible because we do that at home, why do we go to church?

Stanley:    Maybe we go because we need to fellowship with other believers?

Me:    Is your wife a believer? What about your children? What about the people you work with? What about your immediate family that you spend time with? Aren't they believers? Don't you get fellowship with believers all the time, really?

Stanley:    Well, yeah, but it is different at church.

Me:    Really, why? Is it because there you study the Bible?

Stanley:     I see what you are doing. I have given several answers that don't work but then I use them as a 3 tiered approach. Once I doubt the first reason then I use a second reason and as long as it is not the immediate answer that you are asking about, I use it again, right?

Me:    Right, you still have no better reason to go to church than you do to go to Grandma's house or from Charles Stanley's sermon, better reason than to start a house church.

Stanley:    Well, at a church there are more people there and they can send money to other places for the sake of missions.

Me:   So if all those same people were in house churches, they would have to give less?

Stanley:    Well, no, not necessarily. Hmmm....

Me:     So, the reason we go to church is because when we go there we are more able to give money?

Stanley:    Yeah, sure.

Me:     And what are they giving their money to?

Stanley:     Missionaries.

Me:    Oh, I get it now and those missionaries start other churches, right?

Stanley:    Yeah!

Me:    Oh, and why do they go to church?

Stanley:    Because they need to hear the Word of God.

Me:    You didn't see your circle again, did you? Have you ever looked up a word in the dictionary like shinater and the definition said the act of shinating? How much better do you understand shinater?

Stanley:    None better at all.

Me:    Yeah, so when your explanation for having church is to start other churches, do you see how I would still be confused? I really have no better answer at all.

Staneley:   Yeah, I see. Ok, so, I need another reason. What about the shephard of the flock?

Me:    You mean the pastor?

Stanley:    Yeah, the pastor shephards his flock and he is found at church.

Me:    This shepharding is not Biblical interpretation though because we have already covered that, right?

Stanley:    Right.

Me:    So then what is this shepharding?

Stanley:    The pastor helps keep us in line; he helps us be good.

Me:    I bet he makes sure that you are attending church, too, right?

Stanley:    Right!

Me:    So let me get this straight, the reason we go to church is so that the pastor can be sure that we go to church?

Stanley:    Oh, I see. Hmm... but he also helps us be good in other ways, too. Not only by encouraging us to go to church.

Me:    Ok, so the pastor helps you be good in a way that any other fellow believers couldn't do, right? His ability to make us be good is somehow special, right?

Stanley:    Yeah, because he is the shephard.

Me:    So he is like the authority of those that are being good, right?

Stanley:    Kinda, although I don't like the way that sounds.

Me:    Yeah, you shouldn't because that is a job for God, only. The reason for this is because not only do we not good so well but we can't know man's intentions. Paul explains that this should only be done by God. You just made a direct disobedience of a command as your only explanation for going to church, do you think that is problematic?

Stanley:    Hmm.... So you don't think that the pastor helps keep the flock good?

Me:   No, I do think he does, but I don't think that is why we go to church. At my church we talk to our 'pastor' at a specific time and tell him what we have done so that he doesn't have to judge our intentions or be limited to encouraging us to attend church. For our current sake and conversation though, this can't be a good explanation to go to church.

Stanley:   Because it is against the Bible, I see. So...hmmm. What about because the Bible commads us to?

Me:    Yes, the Bible does command us not to forsake the assembling in Hebrews 10:25 but what is this assembling for, first, and, second, if your wife commands that you go to store and you don't know what you are giong for, you are bound to mess up, right?

Stanley:    Hmm... yeah, I guess so.

Me:    This is called legalism, actually. Legalism is found in completing a task for the purpose of appeasing the task giver. God doesn't need you to go to church. God wants you to go to church for your sake, and you have no idea as to why you go. Do you see how problematic this is?

Stanley:   Hmm...this isn't a fun conversation. Can we stop now? I am not used to thinking about my faith.

Me:    Let me help perhaps. What about the what your church calls ordinances? Actually most of the early Christians taught that Hebrews 10:25 referred to these when it said forsake not the assembling.

Stanley:    Yeah! That is why we go to church. A regular family couldn't have communion or do baptisms.

Me:    Well, actually, according to your belief, they could.

Stanley:   Really, my family doesn't do it.

Me:    But could they? Is it against your faith to remember what Christ did?

Stanley:     Hmm...yeah, I guess there is no real reason why they shouldn't.

Me:    Be sure that this belief about a family being able to perform communion is not my belief.

Stanley:   Ok.

Me:    For a further understanding lets hypothetically think that your church is the only place that communion is performed and thus it is the reason that you go. How often do you do it?

Stanley:    Well actually we only do it like once a month.

Me:    And what is it?

Stanley:    A symbol.

Me:   And what is a symbol?

Stanley:   Something that helps us remember something else.

Me:    So if the church was the only place that did communion and you only did it once a month but it is only a symbol then what do you really get from this symbol?

Stanley:    We remember what Jesus did for us and analyze ourselves.

Me:    Hmmm....I guess we can't really play that hypothetical scenario that we were trying to play then, right?

Stanley:    Why not?

Me:    Because if it is only a symbol which means a remembering of what Jesus did then we could do that at home with a movie or a picture couldn't we?

Stanley:   Oh, yeah, I guess so.

Me:    Hmmm....we are back at square one again. You really have no better reason for going to church than you do for going to your Grandma's house.

Stanley:   So do you go to church, then?

Me:   Yes, I do go to church.

Stanley:    Well, why do you go?

Me:    Well, I submit that I need an interpretive authority, I believe Tyndale was wrong. When I attend my church's worship service, I am shown how the Old Testament and the New Testament cohere but this is only 'a' reason why I go to church.

Stanley:   You don't believe in reading your Bible?

Me:    No, I believe in reading my Bible but I don't believe that I alone have the ability to understand it. I don't need to reinvent the wheel.

Stanley:   Well, I am not so bold as that either.

Me:    Well you may not be explicitly but your church's history says that you do believe that. It says that you pray that the Holy Spirit is your guide and that is all you need.

Stanley:   Well, that is true.

Me:   This is really another discussion for another day but the Holy Spirit cannot give hundreds of different interpreations of the same Scripture.

Stanley:    True, so somebody is lying about the Holy Spirit being their guide.

Me:    True and how we determine that is another matter altogether.

Stanley:    So, you have other reasons that you go to church, too, right?

Me:    Yes, the biggest is found in what you call communion.

Stanley:    But you said that it is just a symbol and could be done from home!

Me:    Oh, no! We said that was your belief. I do not believe that it is only a symbol. But if we changed the conversation to my reasons for going to church that would be somewhat of a diversion. Let's get back to your reasons. Ok?

Stanley:   Ok, I guess.

Me:    I have heard of many people leaving churches and going to another church, too. What are those reasons usually?

Stanley:    Well some like to hear a sermon that is more easy, some like to sing different styles of music, some find churches that are more actice, and some follow a preacher.

Me:    So if these are the main reasons that people change churches, wouldn't it also follow that these are some of the essential reasons that they go to church in the first place?

Stanley:   Well, some people.

Me:    But you have yet to give me a good reason for why you go to church, too, so I am attempting to help you find one.

Stanley:    Yeah, yeah. Ok. So, I or we go to church because we like the music?

Me:    Maybe but what is the problem with that?

Stanley:    You can enjoy music at home.

Me:    So what are the other ones?

Stanley:    They like easier sermons.

Me:    If they like easy sermons then isn't staying at home even easier?

Stanley:    Well, yeah, I guess but maybe they go for fellowship.

Me:   And we have already discussed that one, too, right?

Stanley:    We have already discussed following a preacher, too, though.

Me:    What was the other one, though?

Stanley:    Churches are more active.

Me:   So what could we infer from this reason for leaving a church about why we go to church?

Stanley:    People go to church to be active?

Me:    And do we have to be in church to be active? And if so what is that activity? Getting them into church? So that others will come to church, too?

Stanley:    Ok, ok, I see the circle again.

Me:    Yeah.

Stanley:    So, are you saying that I shouldn't go to church?

Me:    Well, I am not saying that necessarily but your type of church did something to my type of church a couple of hundred years ago. Your type of church applied a rationalistic reductionism to my type of church's belief. They reduced our Eucharist to a mere symbol. They reduced our authority to mere power. They reduced our baptism to mere symbolism and with this type of negation, what happens is there remains no consistent reason to go to church.

Stanley:   Did you say Eucharist? Isn't that a Catholic belief? Catholics worship Mary and the Pope and have a different Bible! I don't want to talk to you anymore.

Me:    Wait, don't lable me, please! I didn't say that I was Catholic.

Stanley:    I will put you on the prayer list at my church. May God have mercy on you.

Me:    Wait..

Lord Help Us!

James S. Sturgill

Justification, Sanctification, Glorification and Scripture

When I give covenantal theological principals to many Baptist folk, a typical response that I get is Ephesians 2:8. Ephesians 2:8 says, "For by grace you are saved through faith, and that not of yourselves: for it is the gift of God." There is very key word in this verse that many Baptist folk seem to miss. You see in Baptist soteriology, that is the study of salvation, there are three aspects to an overarching concept of salvation. Salvation is made up of justification, sanctification, and finally, glorification. I could not ask, "have you been saved or justified" if I was a baptist, because justification is a part of salvation. This would be like asking if a dog was a bulldog or a dog. So, taking this Baptist understanding lets put it back into the verse.

"For by grace you are (justified, sanctified, and glorified) through faith, and that not of yourselves: for it is the gift of God." 

Amen, right? But how does one become sanctified? Does one read their Bible? Does one attende church? Are these works? Many Baptists think that this verse disproves covenantal theology but in reality it helps prove covenantal soteriology by disproving the three step process of Baptist soteriology or at least their understanding of works verses grace and faith.

Lets move to another verse that includes the first step in the Baptist progression of salvation. James 2:24 "You see that a person is justified by what he does and not by faith alone." Remember that Baptist teach that we are saved through a 3 step process of justification, sanctification, and glorification. Baptist teach that you need to go to church, read your Bible, pray and such for the second step, sanctification, but justification is by faith alone. So, if the Bible is going to use one of the three steps to discuss that works are necessary which is it going to use? Sanctification, right? James 2:24 should read, "You see that a person is SANCTIFIED by what he does and not by faith alone," but it doesn't. James 2:24 reads, "You see that a person is JUSTIFIED by what he does and not by faith alone." Go to Biblegateway and type "faith alone" on your search. Surely the Bible says it in there somewhere, since this is the doctrine by which we impose on many verses, surely it says it rather explicitly somewhere, especially since its exact negation is given here in James. What happens when you type it and hit enter? The only place in the Bible it is mentioned it says, "justification is not by faith alone." Not only does it say "not by faith alone," it also says, 'justification' and not sanctification nor salvation.  

Now Baptist also teach a doctrine of which I can't remember the name of. It starts with a 'p.' This doctrine says that a simple reading of the Bible is enough for someone to get the gospel message. I have posted several verses over the past week and I have read commentaries from Calvin, J. Vernon McGhee, Barnes, and Gill. Everyone of these commentators explains that the Bible is a bit misleading in these verses and then they go about explaining what it really means. Read commentaries on 1 Peter 3:20, Titus 3:4 - 7, and James 2:24. Surely the great John Calvin would give a great commentary on James 2:24. Check it out right here, he skips it. Baptists can't teach both of these doctrines. If we need their commentary to fix the Bible's misleading then at least the doctrine of a common reading is good enough will have to go. We will either need a Baptist interpretive authority or we will have to leave out these verses. From my past, they are doing a pretty good job of the second at least.

How can people that say they love the Bible read these verses and conclude to believe as they believe? I will write a longer post that is more thorough but I wanted to give this argument quickly.

Lord, make me an instrument of your peace,
Where there is hatred, let me sow love;
where there is injury, pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
where there is sadness, joy;

O Divine Master, grant that I may not so much seek to be consoled as to console;
to be understood as to understand;
to be loved as to love.

For it is in giving that we receive;
it is in pardoning that we are pardoned;
and it is in dying that we are born to eternal life.

Amen.

James S. Sturgill

Is Baptism an Effectual Symbol?

Is baptism an effectual symbol (essay 2)?

Effectual symbol – a symbol, based upon a covenantal promise of God, which effects what it symbolizes.

1. All new covenantal graces are effectual
1. This is where the new covenant completes the old covenant, the old covenant was to show us that we needed help and the new covenant gives help. (Testament is actually a translation of the word covenant.) Hebrews 9:15 – 20 explains this, too.
2. The immediate point is not to argue for this doctrine but to argue for the coherence of Scripture and its dealing with baptism in relation to this doctrine.
2. Baptism is a covenantal requirement.

Therefore,

Baptism is effectual

1 Peter 3:19 - 22

• In it he also went to preach to the spirits in prison, who had once been disobedient while God patiently waited in the days of Noah during the building of the ark, in which a few persons, eight in all, were saved through water. 21 This prefigured baptism, which saves you now. It is not a removal of dirt from the body but an appeal to God ⁷ for a clear conscience, through the resurrection of Jesus Christ, 22 who has gone into heaven and is at the right hand of God, with angels, authorities, and powers subject to him.

o        Verse 21 even explains how the baptism works and what it applies it washes the conscience towards God by the resurrection of Jesus

o        Objection: this verse says that this was preached to the spirits in prison

o        Reply to objection: it says that while he was in his suffering he went to preach to the disobedient ones from the time of Noah, which only 8 where saved there, which even this is a prefigurement of baptism. It is not saying he preached this a sermon about baptism to the spirits in prison. The context is about what he did while he was suffering.

Acts 22:16

·         Now, why delay? Get up and have yourself baptized and your sins washed away, calling upon his name.'

o        This is St. Paul’s testimony.

Col. 2:11 – 12

• In him you were also circumcised with a circumcision not administered by hand, by stripping off the carnal body, with the circumcision of Christ. 12

You were buried with him in baptism, in which you were also raised with him through faith in the power of God, who raised him from the dead.

o       This connects Baptism to the Old Covenant, but distinguishes it by Christ’s death and life as it is applied in baptism.

o       How is baptism different from circumcision?

·        Baptism is an application of the death and resurrection and circumcision was anticipation.

o       Objection: doesn’t it say faith in the power of God?

·        Yes, and that faith is found in the power of God to connect a simple act, baptism, to Christ’s act.

·        Do I feel like a new person after stepping out of the water? Maybe not, faith isn’t about feeling, it is about promises and the power of God.

John 1:27, Matthew 3:11, and Luke 3:16

·        John answered them all, saying, "I am baptizing you with water, but one mightier than I is coming. I am not worthy to loosen the thongs of his sandals. He will baptize you with the holy Spirit and fire.

o       John doesn’t designate the baptizing with holy Spirit and fire as Matthew and Luke do.

o       If baptism is only a symbol then what is John distinguishing between his baptizing and Jesus’ baptizing?

§         Jesus didn’t baptize either. (John 4:2)

§         If Jesus didn’t baptize during his ministry and Jesus baptizes with holy Spirit and fire, then when is he doing this? Now, this baptism takes place from Pentecost on.

§         If John’s baptism is less than Jesus because he only baptizes with water, then how could Jesus’ baptisms still only be with water? They can’t.

Mark 16:16

·        Whoever believes and is baptized will be saved; whoever does not believe will be condemned.

o       This correlates with Acts 2:38, why does the Bible keep putting baptism and believing together as causes? Because they are.

Galatians 3:27

• 27 For all of you who were baptized into Christ have clothed yourselves with Christ.
• The context of Galatians 3
• There were many believers who were still believing the Old Covenant promise (and even a misunderstanding of it – since its primary purpose is to point to Jesus, not to attempt to obey the law) and St. Paul has to redirect them to their state/faith in the new covenant.
• In Galatians 3:19 – 29 St. Paul gives us an explanation of the purpose of the law. It condemned us. We can’t do it. We need help. How do we get this help?
• Gal. 3:25 – 27
• But now that faith has come, we are no longer under a disciplinarian. 26 For through faith you are all children of God in Christ Jesus. 27 For all of you who were baptized into Christ have clothed yourselves with Christ.
• We are one in Christ because of our faith in his work which he promised to apply to us through baptism.
• Important aspect to know here: faith is not a conclusion but a beginning. Salvation is not a one time act but a life, a zoe.

Titus 3:4 – 7

·        But when the kindness and generous love of God our savior appeared, 5 not because of any righteous deeds we had done but because of his mercy, he saved us through the bath of rebirth and renewal by the holy Spirit, 6 whom he richly poured out on us through Jesus Christ our savior, 7 so that we might be justified by his grace and become heirs in hope of eternal life.

o       Most of my life, I would have considered baptism a work and thus a works based initial salvation but after realizing that this is about God keeping his promise and this oppose to my own good intentions, I realized that faith in a promise is much less ‘good working’ than meaning a prayer with all of my heart.

o       This verse makes a direct distinction between good works and being saved through the bath of rebirth, baptism.

§         “Not because of righteous deed but because of his mercy, he saved us through the bath of rebirth..”

§         If. St. Paul doesn’t think being baptized is a good work then I shouldn’t either.

John 3:5

·        Jesus answered, "Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit.

o       Context of John 1 – 3

§         John distinguishes Jesus from himself by explaining that John, himself, only baptizes with water (verse 26) but Jesus baptizes with the Holy Spirit (verse 33)

§         Wedding feast at Cana, a miracle involving water

§         Explains his death and resurrection at the Temple

§         Pick up in John 2:23

23 While he was in Jerusalem for the feast of Passover, many began to believe in his name when they saw the signs he was doing. 24 But Jesus would not trust himself to them because he knew them all, 25 and did not need anyone to testify about human nature. He himself understood it well.

1 Now there was a Pharisee named Nicodemus, a ruler of the Jews. 2 He came to Jesus at night and said to him, "Rabbi, we know that you are a teacher who has come from God, for no one can do these signs that you are doing unless God is with him." 3 Jesus answered and said to him, "Amen, amen, I say to you, no one can see the kingdom of God without being born from above." 4 Nicodemus said to him, "How can a person once grown old be born again? Surely he cannot reenter his mother's womb and be born again, can he?" 5 Jesus answered, "Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit. 6 What is born of flesh is flesh and what is born of spirit is spirit. Do not be amazed that I told you, 'You must be born from above.' 8 The wind  blows where it wills, and you can hear the sound it makes, but you do not know where it comes from or where it goes; so it is with everyone who is born of the Spirit." 9 Nicodemus answered and said to him, "How can this happen?" 10 Jesus answered and said to him, "You are the teacher of Israel and you do not understand this? 11 Amen, amen, I say to you, we speak of what we know and we testify to what we have seen, but you people do not accept our testimony. 12 If I tell you about earthly things and you do not believe, how will you believe if I tell you about heavenly things? 13 No one has gone up to heaven except the one who has come down from heaven, the Son of Man. 14 And just as Moses lifted up  the serpent in the desert, so must the Son of Man be lifted up, 15 so that everyone who believes in him may have eternal life."

16 For God so loved the world that he gave  his only Son, so that everyone who believes in him might not perish but might have eternal life. 17 For God did not send his Son into the world to condemn  the world, but that the world might be saved through him. 18 Whoever believes in him will not be condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God. 19 And this is the verdict, that the light came into the world, but people preferred darkness to light, because their works were evil. 20 For everyone who does wicked things hates the light and does not come toward the light, so that his works might not be exposed. 21 But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God. 22 After this, Jesus and his disciples went into the region of Judea, where he spent some time with them baptizing. 23 John was also baptizing in Aenon near Salim, because there was an abundance of water there, and people came to be baptized, 24 for John had not yet been imprisoned.

            25 Now a dispute arose between the disciples of John and a Jew about ceremonial washings.

·        When the rest of the New Testament mentions be born again or becoming alive it references this passage.

·        How can belief alone not work at the end of chapter 2 but then work at 3:16?

o       Because baptism is explained in the middle.

o       If there is nothing given from God then we are simply flesh.

o       God must do something, we are incapable.

o       Believing is a process and baptism is the covenantal promise of new birth in the life of believing

·        Jesus also connects this to Moses lifting up the serpent in Numbers 21:9, another covenant that required looking on the snake.

·        Jesus gives us intense pointers that this is what is going to happen after he dies and resurrects

·        What did they do when they left?

o       The went baptizing again.

·        What did the John’s disciples then decide to discuss?

o       Ceremonial washings.

Now the verses given in the Baptist confession of faith and the London Baptist Confession that weren’t given above will be given:

Matthew 28:19 – 20

• 19Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:  20Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.
• Scripture separates baptizing them and obeying observances, baptism comes first.
• Scripture again following John 3 puts baptism in the middle of two teachings.

Acts 2:38 – 42

• Peter (said) to them, "Repent and be baptized, ⁷ every one of you, in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the holy Spirit. 39 For the promise is made to you and to your children and to all those far off, whomever the Lord our God will call." 40 He testified with many other arguments, and was exhorting them, "Save yourselves from this corrupt generation." 41 Those who accepted his message were baptized, and about three thousand persons were added that day. 42 They devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to the prayers.
• Once again we have baptism preceding the forgiveness of sin and we have teaching surrounding baptism.

Acts 8:6 – 39

• With one accord, the crowds paid attention to what was said by Philip when they heard it and saw the signs he was doing. 7 For unclean spirits, crying out in a loud voice, came out of many possessed people, and many paralyzed and crippled people were cured. 8 There was great joy in that city. 9 A man named Simon used to practice magic in the city and astounded the people of Samaria, claiming to be someone great. 10 All of them, from the least to the greatest, paid attention to him, saying, "This man is the 'Power of God' that is called 'Great.'" 11 They paid attention to him because he had astounded them by his magic for a long time, 12 but once they began to believe Philip as he preached the good news about the kingdom of God and the name of Jesus Christ, men and women alike were baptized. 13 Even Simon himself believed and, after being baptized, became devoted to Philip; and when he saw the signs and mighty deeds that were occurring, he was astounded. 14 Now when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent them Peter and John, 15 who went down and prayed for them, that they might receive the holy Spirit,16 for it had not yet fallen upon any of them; they had only been baptized in the name of the Lord Jesus. 17 Then they laid hands on them and they received the holy Spirit. 18 When Simon saw that the Spirit was conferred by the laying on of the apostles' hands, he offered them money 19 and said, "Give me this power too, so that anyone upon whom I lay my hands may receive the holy Spirit." 20But Peter said to him, "May your money perish with you, because you thought that you could buy the gift of God with money. 21 You have no share or lot in this matter, for your heart is not upright before God. Repent of this wickedness of yours and pray to the Lord that, if possible, your intention may be forgiven. 23 For I see that you are filled with bitter gall and are in the bonds of iniquity." 24 Simon said in reply, "Pray for me to the Lord, that nothing of what you have said may come upon me." 25 So when they had testified and proclaimed the word of the Lord, they returned to Jerusalem and preached the good news to many Samaritan villages. 26 Then the angel of the Lord spoke to Philip, "Get up and head south on the road that goes down from Jerusalem to Gaza, the desert route." 27 So he got up and set out. Now there was an Ethiopian eunuch, a court official of the Candace, ⁸ that is, the queen of the Ethiopians, in charge of her entire treasury, who had come to Jerusalem to worship, 28 and was returning home. Seated in his chariot, he was reading the prophet Isaiah. 29 The Spirit said to Philip, "Go and join up with that chariot." 30 Philip ran up and heard him reading Isaiah the prophet and said, "Do you understand what you are reading?" 31 He replied, "How can I, unless someone instructs me?" So he invited Philip to get in and sit with him. 32 This was the scripture passage he was reading: "Like a sheep he was led to the slaughter, and as a lamb before its shearer is silent, so he opened not his mouth. 33 In (his) humiliation justice was denied him. Who will tell of his posterity? For his life is taken from the earth." 34 Then the eunuch said to Philip in reply, "I beg you, about whom is the prophet saying this? About himself, or about someone else?" 35 Then Philip opened his mouth and, beginning with this scripture passage, he proclaimed Jesus to him. 36 As they traveled along the road they came to some water, and the eunuch said, "Look, there is water. What is to prevent my being baptized?" 37 38 Then he ordered the chariot to stop, and Philip and the eunuch both went down into the water, and he baptized him. 39 When they came out of the water, the Spirit of the Lord snatched Philip away, and the eunuch saw him no more, but continued on his way rejoicing.
• First we have people in Samaria that had been baptized but there was no Apostle around to confirm them.
• Previously baptism and confirmation were completed at the same place because the Apostles were the ones baptizing.
• Baptism in the name of the Father, the Son, and the Holy Spirit is covenantal for the forgiveness of sins and confirmation by the Apostles is a promise of the Holy Spirit.
• The Apostles are special, yes, their role is special and continues, this is why Acts begins with the fulfilling of one of the Apostles position. There really was/is passed on positions, orders, roles.
• Second, we have Philip coming to help the Ethiopian eunuch interpret the Bible.
• Third, directly after he shares Jesus with him, the man says, “What is to prevent me from being baptized?,” and Philip baptizes him and suddenly Philip is snatched away.
• Why was baptism urgent after hearing about who Jesus was?
• Because baptism is the giving of new life and not only a symbol.

Romans 6:3 – 5

• 3 Or are you unaware that we who were baptized into Christ Jesus were baptized into his death? 4 We were indeed buried with him through baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life. 5 For if we have grown into union with him through a death like his, we shall also be united with him in the resurrection.
• Romans 6 is in the middle of St. Paul’s exposition of the salvation message and at this point he is explaining to them about how they are new creatures and how they should no longer desire to sin so that grace may abound, they have new life because of their belief and thus baptism.
• Verse 6 even implies the new birth that this starts and not the completed life, “We know that our old self was crucified with him, so that our sinful body might be done away with, that we might no longer be in slavery to sin.” The Scripture doesn’t say that baptism is the ending of salvation but the beginning of our new life and our getting rid of our old self.

If the authors of the Bible knew that baptism was only a symbol and yet none of the verses explicitly state this and even seem to say otherwise, then this is misleading at best.

It seems to this writer that the Biblical texts, especially the texts left out by both Baptist confessions used, concerning baptism are much more coherent with a covenantal effectual symbol and not mere obedient symbol.

The primary objections to this will have to be dealt with in complete essays. These objections will be:

1. Justification is by faith alone and justification is a once for all time act of God and these verses must be interpreted with this in mind.
2. Salvation is broken down into justification, sanctification, and glorification and not steps in the justification process and the primary explanation for this is that justification is by faith alone which these verses must be read with this in mind.
3. Anyone can make the Bible say what they want it to.
1. So how then do we know who is right?
4. You have misinterpreted the Scriptures.
1. How can I know this?

Perhaps in the future, I will also give a history of the belief of baptism, too. For now, though, I must move on to the next essay.

Glory be to the Father,
and to the Son,
and to the Holy Spirit.
As it was in the beginning,
is now,
and ever shall be,
world without end.

Amen.

James S. Sturgill

Is Baptism only an obedient symbol?

Plan: First the writer will biblically oppose the obedient symbol baptism (first essay) and secondly the writer will biblically affirm an effectual symbol baptism (second essay).

Is Baptism only an obedient symbol?  

Baptism – the physical act of being submerged in water in the name of the Father, Son, and Holy Spirit.

Obedient symbol – after one is justified by faith alone in Christ alone they obey Christ’s symbolic command given to the Apostles to baptize everyone, this is not effectual but merely a proclamation, a testimony, or a sign that says I have been justified.

1. All that is commanded but not justicationally effectual must be obedient symbolism (commonsensical either/or).
2. Only faith is justificationally effectual (a biblical doctrine).
3. Baptism is commanded (a biblical command).

Conclusion:

Baptism is obedient symbolism.

Since premise 2 is a biblical doctrine then the Bible (KJV) must also support this conclusion, these supportive verses are found (Baptist Church website) in:

• Romans 6:3 – 5
• Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
• Why doesn't it say, "so many of us as that believed and were symbolically baptized?"
• Does this sound like mere symbolism?
• If it is mere symbolism then why doesn’t it say it?
• The suspected reason that it is concluded that this is mere symbolism is because of the need for Biblical coherence and the belief in premise 2 above.
• Acts 8:6 – 39
• 6And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. And to him they had regard, because that of long time he had bewitched them with sorceries. But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: Who, when they were come down, prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost. ¹⁸And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, ¹⁹Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. ²⁰But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. ²¹Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. ²²Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. ²³For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. ²⁴Then answered Simon, and said, Pray ye to the LORD for me, that none of these things which ye have spoken come upon me. ²⁵And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans. ²⁶And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. ²⁷And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, ²⁸Was returning, and sitting in his chariot read Esaias the prophet. ²⁹Then the Spirit said unto Philip, Go near, and join thyself to this chariot. ³⁰And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? ³¹And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. ³²The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: ³³In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth. ³⁴And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? ³⁵Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. ³⁶And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? ³⁷And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. ³⁸And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. ³⁹And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.
• If Baptism is merely, or even primarily in this case, a symbol, then why is the Ethiopian eunuch baptized with seemingly only Philip around?
• If Baptism is primarily an obedient symbol for the purpose of proclaiming Christ then shouldn’t the text have mentioned the crowd that was with them?  
• Could this verse explain a progression of belief and then effectual baptism?
• The context of the baptism verses without the receiving of the Holy Spirit in verse 17 seem to deny the effectual nature of baptism
• Quick rebuttal – baptism is for the remission of sins and confirmation by the Apostles is when one receives the Holy Spirit.
• The Apostles did these together on every previous occasion but the Apostles were not in Samaria when these others were baptized and St. Paul again uses this same sequence in Acts 19, too.
• Another interesting point from this is verse 37. Only the King James Version says, “if thou believest with all thine heart, thou mayest.”
• Acts 2:41 – 42
• ⁴¹Those who accepted his message were baptized, and about three thousand were added to their number that day.  ⁴²They devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer.
• How does St. Peter put the sequence in verse 38 before these verses above?
• Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38)
• Does that not sound effectual?
• If St. Peter believed that baptism was merely a sign should he have said,
• Repent for the remission of sins and ye shall receive the Holy Ghost and then be baptized as a testimony/symbol/act of faith/observance.
• This sermon is not simply a sermon from a preacher either, this is the first Apostolic sermon, the sermon at Pentecost.
• Matthew 28:19 – 20
• 19Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:  20Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.
• Is there not a separation in the baptizing and the observances?
• How could we simply call baptism an obvervance and the Bible seperate them?
• Why is baptism surrounded by teaching?
• If baptism is mere obedient symbol, shouldn’t this had read
• Go ye therefore, and teach all nations in the name of the Father, and of Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you (like baptism)….
• Matthew 3:6
• And were baptized of him in Jordan, confessing their sins.
• If we drop down 5 verses we read
• ¹¹I indeed baptize you with water unto repentance. but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
• Is the current Church's baptism like John’s or like that which Jesus brought?
• By the way Jesus didn’t baptize (John 4:2) reads
•  (Though Jesus himself baptized not, but his disciples,)
• If we are suppose to baptize as John, and Jesus didn’t baptize, then what on earth was Jesus talking about?
• Paul also directly corrects this type of thinking about baptism in Acts 19:4 – 5, it reads:

·          4Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. 5 When they heard this, they were baptized in the name of the Lord Jesus.

• Col. 2:12
• ¹²Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.
• Does this sound like mere symbolism, too?
• Why doesn’t he say that?

Since premise 2 is a biblical doctrine the Bible must also support this conclusion, these verses are found (added verses by the 1689 London Baptist Confession of Faith) in:

• Gal. 3:27
• ²⁷For as many of you as have been baptized into Christ have put on Christ.
• The context of this verse will be discussed in reference to an objection to the affirmative viewpoint below.
• For now, does this sound like symbolism?
• This verse could be used as a reference point since faith, according to the view above, is not physically reference-able.
• Acts 22:16
• ¹⁶ And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.
• Does this sound like symbolism?
• Why doesn’t it say so?

In response to the questions about these verses, the Baptist should say, “but the Bible must be read as a whole and not verse by verse. These verses alone may not seem to state or even imply that Baptism is merely a symbol but taken with the rest of Scripture (especially the doctrine of sola fide) they must be taken this way." In reference to this response an entire essay will be written but in reference to the current topic an alternative viewpoint of baptism will assert a better coherence with the rest of Scripture and several other important verses about baptism that were not mentioned in the London Baptist Confession of Faith 1689 nor a certain Baptist church’s articles of faith.

Another response to these questions would be that when the Bible uses the word ‘baptism’ in some of those verses it means a spiritual baptism and not a physical baptism. However St. Paul's argument from Acts 19:4 - 5 discredits this.

On this feast of St. Thomas Aquinas, I shall end with the prayer before study by St. Thomas:

Incomprehensible Creator, the true Fountain of light and only Author of all knowledge: deign, we beseech Thee, to enlighten our understanding, and to remove from us all darkness of sin and ignorance. Thou, who make eloquent the tongues of those who lack speech, direct our tongues, and pour on our lips the grace of thy blessing. Give us a diligent and obedient spirit, quickness of comprehension, capacity of retaining, and the powerful assistance of Thy holy grace; that what we hear or learn we may apply to Thy honor and the eternal salvation of our own souls.

Amen.

James S. Sturgill

Drab Debates or Immersed Imagery

This weekend, written debates have held my mental attention for several hours. Earlier this afternoon, I stopped reading debates and I sat in a recliner with Boethius, my dog, and Tolkien captured much more than my mind. Tolkien's implied metaphysic in Middle Earth is much more beautiful and true than the implicit metaphysic on the lengthy pages of the debates that I read this weekend.

One of the debaters spoke often about how many people do not want to debate him and I do not doubt that this is true. I pity those that debate him, but not because they lose or don't have arguments. Many of the theologians debating this man, live in the implied metaphysic of a Middle Earth and not the implied metaphysic of a purely rational earth, like that of this certain debater. For these theologians to debate this man, is for them to give him ground already, they step down from Middle Earth, a world of being, into this man's rational earth, a world of rationalism. The universe is intelligible but also more than intelligible. Debate is profitable but it is not solitary. 

It has been good for me to spend many hours this weekend reading a man's attempt at rationalizing a world of being that far exceeds our rational minds. Rationalism is not true. It is another attempt at making 'a' truth, 'the' truth. Debate is not the 'summun bonum,' the highest good. I learn a lot from debating and I think I have profited much from it over the course of my life but debate and rationalism are only aspects of the greater world of being, a world much closer to Tolkien's Middle Earth. Perhaps, I could even argue that debate has thrown me into the world that far exceeds that of this rationalist universe. Debate has been a pointer, a sign. May I not abuse the sign by missing what it has pointed me to, a world full of mystery, a world immersed in the beauty and intrinsic good of being.

Tomorrow, I will have an opportunity to attend a church that believes this, a church that embraces mystery, a church that doesn't reduce being to rationality, the Church with the liturgy. May I bask in being and may its intrinsic good infect me via its communitive Son.

Lord,

Help me understand that my mind is part of my being,

Help my being via the Sacred Mysteries you have sent,

May these Mysteries enable my mind, too,

Awaken my being to the reality that is You, He that hold all things together,

In the name of the Father, the Son, and the Holy Spirit,

Amen.

James S. Sturgill