Doctrine of the Church, Part Two

<body topmargin=0 leftmargin=0 marginheight=0 marginwidth=0> <table cellpadding=0 cellspacing=0 border=0><tr> <td valign="top" colspan=2 height=50 BGCOLOR="#333366" TEXT="#080000"> <div> <B>Doctrine of the Church, Part Two</B></div> <div> </div> </td> </tr><tr> <td valign="top" width=165 BGCOLOR="#CCCC99" TEXT="#080000"> <div> <B> <TABLE BORDER="0" CELLPADDING="2" CELLSPACING="1" WIDTH="132" BORDERCOLORLIGHT="#C0C0C0" BORDERCOLORDARK="#808080" FRAME="VOID" RULES="NONE" ALIGN="BOTTOM" HSPACE="0" VSPACE="0" > <tR> <tD VALIGN=TOP HEIGHT= 35 ><NOBR><div> <A HREF="id244.htm" TARGET="_top" TITLE="Doctrine of the Church, Part One"><U><B><IMG SRC="007151d0.gif" border=0 width="21" height="29" ALIGN="BOTTOM" HSPACE="0" VSPACE="0"></B></U></A></div> </NOBR></tD> <tD VALIGN=TOP><NOBR><div> <A HREF="id157.htm" TARGET="_top" TITLE="The Doctrine of Last Things 1"><U><B><IMG SRC="008151d0.gif" border=0 width="21" height="29" ALIGN="BOTTOM" HSPACE="0" VSPACE="0"></B></U></A></div> </NOBR></tD> <tD VALIGN=TOP WIDTH="20"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="35" ALIGN="bottom" WIDTH="20" HSPACE="0" VSPACE="0"></tD> <tD VALIGN=TOP><NOBR><div> <IMG BORDER="0" SRC="1x1.gif" HEIGHT="29" ALIGN="BOTTOM" HSPACE="0" VSPACE="0" WIDTH="13"></div> </NOBR></tD> <tD VALIGN=TOP><NOBR><div> <IMG BORDER="0" SRC="1x1.gif" HEIGHT="29" ALIGN="BOTTOM" HSPACE="0" VSPACE="0" WIDTH="27"></div> </NOBR></tD> </tR> </TABLE></B></div> <div> Previous/Next Article</div> <bR> <div> <A HREF="index.htm" TARGET="_top" TITLE="www.stanbaker.org"><U><B>Home</B></U></A></div> <bR> <div> <A HREF="id2.htm" TARGET="_top" TITLE="Biblical and Theological Studies"><U>Biblical and Theological Studies</U></A></div> <bR> <div> <A HREF="id3.htm" TARGET="_top" TITLE="Church Ministry"><U><B>Ministry Studies</B></U></A></div> <bR> <div> <A HREF="id15.htm" TARGET="_top" TITLE="Sermon Notes"><U><B>Sermon Notes</B></U></A></div> <bR> <div> <A HREF="id4.htm" TARGET="_top" TITLE="Links"><U><B>Links</B></U></A></div> <bR> <div> <A HREF="id5.htm" TARGET="_top" TITLE="Personal"><U><B>Personal</B></U></A></div> <bR> <div> www.stanbaker.org</div> <div> <A HREF="mailto:stan@stanbaker.org" TARGET="_top" TITLE="mailto:stan@stanbaker.org"><U>stan@stanbaker.org</U></A></div> </td> <td valign="top" height=430 BGCOLOR="#FFFFFF" TEXT="#080000"> <div> <B>The Doctrine of the Church, Part Two</B></div> <bR> <div> <B>V. The Role of Women in the Ministry</B></div> <div>      While a wide range of ministry opportunities are available to women in the body of Christ, the role or position or title of pastor is not available to women. The New Testament offers several glimpses of women in various vital ministry roles. In Romans 16:1, Phoebe was regarded as a “servant” or “deacon” of the church. In Romans 16:3, Aquila, along with her husband, was a fellow-laborer of Paul’s. In Titus 2:3-4, older women were teach or mentor the younger women. In 1 Corinthians 11:5, women could pray or prophesy in the public worship service, provided they followed the appropriate guidelines (as is true of men, as well).</div> <div>      As it relates to salvation and one’s position in Christ, women and men are on equal footing. Galatians 3:28 shows that all people, regardless of ethnicity, social status or gender, are able to come to Christ freely on the principle of faith (this verse does not suggest that women have equal function to men in church leadership). Women have equal dignity as created beings in the image of God, along with men (Gen 1:27).</div> <div>      However, in terms of function, men are to have final authority as leaders in the home and in the church. Male leadership in the home is suggested in Genesis 2:18, where the creation of woman is for “suitable helper” for man. In 1 Corinthians 11:3, Paul says that the husband is the head of the wife, as Christ is the head of the church. Of course the husband must serve his wife and love her, but he still has the weight of leadership given to him by God (Eph 5:22-33).</div> <div>      Furthermore, men are to provide the final authority and leadership in the church as pastors / elders / overseers. This role is not open to women. 1 Timothy 2:11-14 teaches that women are encouraged to learn, but they are not permitted to “teach or have authority” over men. The combination of teaching and authority suggests that teaching is an authoritative function. Paul’s injunction is based on creation itself, a transcultural event (vs.13). The injunction is also related to the Fall of humankind (vs. 14). Thus this prohibition of Paul’s was not limited to his own cultural setting. Since women are prohibited from teaching men, they are therefore not eligible to be pastors, since teaching is a primary function of pastoral ministry (1 Tim 3:2, Eph 4:11). In 1 Corinthians 14:34-35, women are prohibited from “speaking” in the sense that they could not teach or possess authority in the evaluation of prophesies (vs. 29, 32), though they could pray and prophesy (1 Cor 11:5)</div> <div>      Like the Persons of the Trinity are equal in essence or nature, but possess different functions, including a level of subordination, so men and women are equal in humanity, dignity, and worth, but are given different functions by God, from creation. What women <I>may not</I> do in church ministry is a very short list compared to what women <I>may</I> do.</div> <bR> <div> <B>VI. Membership in the Church</B></div> <div>      Membership in the local church is an important concept that is often lost when “individual rights and preferences” are emphasized. Membership of some kind existed in the New Testament church, though it may not have been as “formal” as in our day, or as separated from conversion and baptism. In Acts 2:41 and 47, new believers were being “added” to the church every day. It is presumed that these additions of new believers were being kept track of, loosely suggesting the idea of membership. The widows of the church were enrolled (1 Tim 5:9; also Acts 6:1), suggesting the existence of a general listing of who was in the church, and especially those who had special needs.</div> <div>      The mandate in the New Testament to exercise church discipline also suggests the concept of membership (Matt 18:15-17, 1 Cor 5:1-5). People who were “in” the church could be kicked “out” if under church discipline and unwilling to yield.</div> <div>      In our day, especially in America, many people want to be Christians and follow Christ, but want little to do with the church. Such a concept is completely foreign to the New Testament church. To follow Christ was to also join the community of other followers of Christ (Acts 2:41-47). Church membership in modern times allows for a formal commitment to a particular local church. This offers the individual the right to vote in the matters pertaining to that local congregation. Further, it allows for accountability and submission to the local congregation, sometimes raising the need for church discipline.</div> <bR> <div> <B>VII. Discipline in the Church</B></div> <div>      For the local church and the body of Christ at large to be healthy, proper church discipline is required. Open sin, false belief and false teaching are not to be tolerated as though God condones it. Such is actually dishonoring to Christ and his church. In 1 Corinthians 5:1-5, Paul highlighted the fact that the church was tolerating grave immorality when it should have instead been dealing with it. Paul told them they must remove this sinning one from their membership and pray for the destruction of his body (i.e., his death). Such was the gravity of his sin.</div> <div>      In anticipating the existence of his church, Jesus told his disciples in Matthew 18:15-17 how to handle things when one believer sins against another believer. First, a private, one-on-one confrontation is called for. Then two or three others are to accompany the offended one as witnesses. Finally, the matter should be brought before the whole church. If warranted, the church should remove the offender from its membership and treat the offender as an unbeliever in need of repentance.</div> <div>      Church discipline is a function of the church members, not just the church leaders (1 Thess 5:14, 2 Thess 3:13-15). The church is instructed to admonish the disorderly and take note of those who disobey God’s instructions. Church discipline should be conducted by those who are properly qualified (Gal 6:1-2). Those confronting wrong are to be “spiritual,” that is, they must be in proper relationship with God and mature in the faith and in their lifestyle. They must also exercise discipline with gentleness and humility, and they must realize that they themselves are not above temptation. Those who are teaching false doctrine and generating controversies about the faith should be warned and then rejected (Titus 3:10-11).</div> <bR> <div> <B>VIII. Ordinances of the Church</B></div> <div> A. General Terms</div> <div> 1. Sacramentalism – Sacramentalism is the belief that the ceremonies of the ordinances convey or impart some special kind of grace. Some believe that the sacraments give grace that is able to save one’s soul. Others believe they offer grace that gives a special measure of sanctification.</div> <bR> <div> 2. Sacerdotalism – This is the view that the ordinances convey special grace only when administered by properly qualified officials of the church, such as priests.</div> <bR> <div> 3. Ordinance – Water baptism and the Lord’s Supper are regarded as the two ordinances or rites of the church. They function as symbols of spiritual realities. They do not impart special grace, but are commanded practices that point to invisible realities. They are the only two ordinances prescribed in the New Testament. Water baptism is the ordinance of initiation into the church, while the Lord’s Supper is a continuing ordinance, to be practiced regularly by the people of the church.</div> <bR> <div> B. Water Baptism</div> <div> 1. Candidates for Water Baptism</div> <div>      Believers (of whatever age) are the only candidates for water baptism. Since personal belief is required, infants are not appropriate candidates for baptism, since they are yet unable to believe, until they are older. In Matthew 28:19-20, the disciples were to go and “make disciples” of all nations, and those who became disciples or followers of Christ were to then be baptized. In Acts 2:38, each one who repented was commanded to be baptized. Baptism is a public testimony to one’s salvation and entrance into the body of Christ. Thus, only those who believe and are saved can be baptized.</div> <bR> <div> 2. Mode of Water Baptism</div> <div>      The English word “baptize” is from the Greek word “<FONT SIZE="2" COLOR="#000000" FACE="Bwgrkl" >baptizw</FONT>,” which means to dip or immerse. In texts that speak of water baptism, there is no reason to assume that it is anything but being dipped or dunked or immersed in water (John 3:23, “much water” was there; Acts 8:36, a source of water was required, beyond the little water that would be necessary for sprinkling; in vss. 38-39, both Philip and the Eunuch went into and came up out of the water). In 1 Corinthians 12:13, the use of “baptized” for the Spirit’s baptism is followed by the word “into” (Greek <FONT SIZE="2" COLOR="#000000" FACE="Bwgrkl" >eij</FONT>). This use demonstrates the concept of baptism being “to dip or immerse or dunk.” Believers have been dunked into (thus, identified with) the body of Christ, not just sprinkled with the body of Christ.</div> <bR> <div> 3. Meaning of Water Baptism</div> <div>      Water baptism of a believer in Jesus Christ is the public demonstration or declaration that the candidate has believed in Jesus Christ for salvation. Thus, it is expected that when one trusts Christ for salvation, they will then be baptized soon after, as a testimony of their belief (Acts 2:38, 41). In 1 Peter 3:21, baptism is a picture of being cleansed of sins. It bears witness to the internal reality of salvation. Baptism is the sign of being identified with Christ, as one of his followers.</div> <div>      Water baptism follows salvation faith, it is not a part of salvation faith. Water baptism is commanded for believers, but it is not necessary to salvation. Some suggest that Acts 2:38 teaches that one must both repent and be baptized in order to receive forgiveness of sins. But a careful look at the verse shows that one must repent, and that the one who repents must then be baptized because of the fact that he has been forgiven of his sins.</div> <bR> <div> C. The Lord’s Supper</div> <div> 1. Significance</div> <div>      The Lord’s Supper, also known as the Lord’s Table, the Eucharist, or Communion, is a habitual practice of the local church that was instituted and commanded by Jesus Christ himself (Matt 26:26-28, Mark 14:22-24, Luk 22:19-20, 1 Cor 11:23-26). It was based by Jesus on Israel’s remembrance of the Passover, but Jesus instituted it as something new for his followers, the church, by which they could worship him through remembering his work on the cross (note “do this in remembrance of me” and references to his blood and sacrifice in the above passages). This celebration is to be a part of local church life. Jesus’ work on the cross is the central fact that unites believers in Jesus Christ; therefore, the Table demands unity and community in the church (1 Cor 11:27-34).</div> <bR> <div> 2. Form</div> <div>      The Lord’s Table has been understood in a variety of ways. One view is that the bread and wine become the literal body and blood of Christ when they are eaten (<I>Transubstantiation</I>, Roman Catholic church).  This view is based on John 6:53-54, that eternal life is given to those who eat and drink the body and blood of Jesus. But Jesus is using a metaphor for believing in him and his work of sacrifice (vss. 47-48). Another view is called <I>Consubstantiation</I>, that the real body and blood of Jesus become mixed with the literal bread and wine (Lutheran). Again, this goes beyond the teaching of Scripture, and misses the metaphor. A third view is that there is a special <I>Spiritual Presence of Christ</I> in Communion, a presence that has special sanctifying work (Presbyterian). While the Lord’s Table is a special time and helpful in sanctification, it is not the only occasion of the special presence of Christ (see Matt 18:20). The best view of the form and meaning of the Lord’s Table is that it is a <I>Memorial</I>, an occasion of remembering the presence and work of Jesus Christ (Baptist, Anabaptist). This takes at face value the words “do this in remembrance of me” (1 Cor 11:25), and does not go beyond what is stated.</div> <bR> <div> 3. Frequency</div> <div>      The New Testament commands the Lord’s Table to be a habitual, regular practice of the church, but it does not specify how often. In Acts, it seems that the church “broke bread” (2:42, 46; celebrated the Table) every time they met. This shows the significance and importance of the act to the early church. Non-liturgical churches may often see it as unimportant, that while it is commanded, it should not be done too often. However, because of the importance of communion (both for the individual’s spiritual life and for the sake of the community of believers), it must be celebrated regularly, at least monthly, if not more often. Care must be taken to keep it from being just another “routine” without meaning (this must be the case for all church activity).</div> <bR> <div> 4. Prerequisites for Participation</div> <div>      Only believers in Jesus Christ are eligible to participate in the Lord’s Supper (Acts 2:41-42, 1 Cor 10:21). Because the Table celebrates the central tenet of our faith (the salvational work of Jesus Christ), only those of faith can appreciate it. Additionally, only believers who are in right standing with God (based on personal self-examination) are able to participate (1 Cor 11:27-34). If one is persisting in unconfessed sin, or if they are experiencing dis-unity with another believer, they should abstain from participation. Otherwise, they risk the judgment of Christ himself (vss. 29-31). It is also appropriate for the participant to have been baptized, because water baptism in the ordinance by which one publicly identifies with the community of faith (Acts 2:41), with whom one celebrates the Lord’s Table.</div> <bR> <div> 5. Comparison of Open, Close, and Closed Policies</div> <div>      The Open Policy of the Lord’s Table understands that anyone can take communion whenever and wherever it is administered, and by whomever. The Closed Policy views that only those who are a part (a functioning member) of a particular local church can participate in communion at that church. The Open Policy is inadequate because the Lord’s Table is for believers, and it should be administered in and by the local church, because it is worship service for the community of faith who are linked together (1 Cor 11:23-24). The Closed Policy seems to deny the reality of the universal church, and goes beyond the guidelines in Scripture. Believers who travel should be able to freely worship (including at the Lord’s Table) with congregations they visit. A balanced third view is that of  “Close” communion. Those who participate in the Lord’s Supper must be believers who examine themselves, and the Lord’s Table is to be administered by a local church, but nothing prevents a believer from celebrating the Lord’s Table with a local church different from his own.</div> <bR> <div> <B>IX. The Worship of the Church</B></div> <div>      In general, the worship of the church continues the pattern of worship in the Old Testament. It involves praising God and giving him glory (expressing his greatness), both because of who he is and what he has done, does, and will do. It involves recognizing his character and thanking him for his deeds. Words in Acts 2:42-47 describe this activity: “filled with awe” (vs. 43), “glad and sincere hearts” (vs. 46), and “praising God” (vs. 47). Worship also involves the activity of teaching (vs. 42). Worship is described in Ephesians 5:19-20 as a result of being filled with the Holy Spirit (“. . . singing and making music in your heart to the Lord, always giving thanks to God the Father for everything . . .”).</div> <div>      Worship demands remembrance. In Deuteronomy 8:19, forgetting God is linked to the worship other gods. Israel was commanded to remember the Passover as an act of worship (Ex 12:14-27). This was a “lasting ordinance” (vs. 24), to be remembered perpetually. Jesus Christ superceded this ceremony for Israel with a remembrance ceremony, for all of his followers, regarding his death and work on the cross (Luk 22:16-20; note that Jesus said, “in remembrance of me”). Paul regulated this ceremony in 1 Corinthians 11:23-34. He stated that it is a proclamation of the Lord’s death, that is, the gospel, until he returns (vs. 26). Thus the church is to celebrate it regularly until Christ comes back. The Lord’s Table is probably the meaning of “breaking bread” in Acts 2:42, 46. Because the Lord’s Table commemorates the central fact of the Christian faith, it seems that it is the central act of worship in the church. In 1 Cor 10:16-22, Paul contrasts the worship of idols with the celebration of the Table; it is incongruous to worship both demons and the Lord at the Table.</div> <bR> <div> <B>X. The Mission of the Church</B></div> <div>      The work that Jesus gave his disciples to do in his absence provides for us the essential mission or main role of the New Testament church. The main mission of the church is given in Matthew 28:18-20. Jesus challenged them to “make disciples” of all the nations. In other words, they were to penetrate every nation of the world, seeking to develop other followers of Jesus Christ by being witnesses to Jesus, telling others about the truth they had received for themselves (Acts 1:8). The existence of the church today is the result of their obedience to this command. The role of the church today is to continue to pass along the message of Jesus Christ, so that others will follow him and they in turn will tell others. Two essential components exist in making disciples. One is “baptizing,” representing conversion, faith in Christ. The other is “teaching them to observe all” that Christ commanded. This represents the process of growing in Christ. Making disciples requires the clear proclamation of the gospel, the essential message of salvation (1 Cor 15:3-8). The early church pattern is summarized in Acts 2:42-47. As more followers of Christ were gathered, they were active in teaching and learning truth, worship, prayer, fellowship, service to one another, and witness to the world (more and more followers were gathered). These activities are necessary guidelines for the church in any generation to model.</div> <div>      The church should also take seriously the social implications of Genesis 1:26-28, that humans are created in the image of God. God is concerned with people holistically, not merely with their souls. In The Gospel of Luke seems to stress Christ’s concern for the poor (4:18, 6:20, etc.). The church should reflect and express Christ’s love for humankind. While the spiritual condition of people is the primary need for the church to address, it cannot be divorced from a genuine concern for the total welfare of people.</div> <bR> <div> <B>XI. Ecclesiastical Relationships and the Practice of Separation</B></div> <div>      While each local church congregation should be an independent entity, it is sometimes helpful for churches to enter into relationships of cooperation, both short-term and long-term. In John 17:20-21, Jesus prayed that his followers might be “one” or unified as he and the Father are one. Paul challenged the readers of the letter to the Ephesians to “make every effort to keep the unity of the Spirit through the bond of peace” (Eph 4:3). He went on to explain the basis for this unity to maintained: believers are a part of “one body” (the church), have “one Spirit,” called to “one hope,” have “one Lord,” “one baptism” (representing salvation through Jesus), and worship “one God and Father of all” (Eph 4:4-6). This is true of more than just the local congregation - it is true of all believers in Jesus Christ. Unity is not to be <I>created</I> among different faiths on a variety of bases. It is to be <I>maintained</I> around the one faith, based on what is held in common as essential by believers. It is on this basis that unity must be maintained, but this basis also provides the boundaries for separation from other ecclesiastical bodies. The church and Christians cannot partner with other churches or other Christians (so-called, in many cases) who do not share in the basic essentials of the faith (2 Cor 6:14-18). If the truth of certain matters (such as the Bible and its truthfulness, the deity of Jesus Christ, the existence of a personal, all-powerful God, salvation by faith alone in Christ’s substitutionary death on the cross) is denied, the basis for unity is denied and separation is in order. While a believer may participate with people of other faiths in some matters related to social concern (abortion and life issues, etc.), local churches should not participate in or support the work of organizations that purport to offer spiritual answers to the problems of humankind when they do not believe the gospel of Jesus Christ. However, churches and individuals must be careful not to elevate their own preferences (clothing styles, worship styles, Bible version preferences, etc.) to the level of essential doctrine. While denominations have been formed for the gathering together of like-minded people, some differences in denominations are in the realm of preference only, and must not be matters of total separation.</div> <bR> <DIV ALIGN="LEFT"></DIV> <div> copyright, 2002, Stanley Baker</div> <div> www.stanbaker.org</div> </td> </tr></table></body>