Mark Ashton and C. J. Davis reflect on Archbishop Thomas Cranmer's impactful contribution of the "Book of Common Prayer," and how the Anglican church today should apply the principles which sanctioned its writing.
Their helpful advise is applicable beyond their denomination (Anglian), as their heart of service unto the Lord and their fellow believers is something we all can learn from.
Ashton and Davis highlight the importance of planning for the service leader. That person would have to, as an offering unto the Lord, spend effort and time deliberating how to strike a balance between "gripping the interest and attention of the congregation, and communicating the seriousness of what is happening." The affirm the helpfulness of involving new individuals into the role, so as not to fall into having the role "restricted to some priestly caste." For them, training of new service leaders would require a balance of "encouragement and criticism."
With regard to announcements, they reiterate the importance of planning. They affirm that saints are not to be so involved within the church activities that they are unable to interact with the social world "outside," and that guilt should not be the main motivator to force congregants to attend activities/events. The authors suggest notice sheets and information desks as ways to further improve the communicating of announcements.
From Pages 95-8 of Worship by the Book
Leading the Service
The role of the service leader becomes more significant as more careful planning goes into the service itself. Well-prepared leading can make the difference between outsiders feeling welcome or not. It can help the congregation to grasp the theme of the service. But over-preparation can lead to dullness, and there is a place for spontaneity, impromptu humor, and off-the-cuff remarks as well.
The person leading the service must seek to achieve a balance between gripping the interest and attention of the congregation, and communicating the seriousness of what is happening. Some service leading is good at holding attention but communicates a sense of superficiality. It may be characterized by humor and quick wit but convey the flippancy of a TV chat show. Another style of leading is minimalist (often the refuge of the person who has spent little or no time in preparation). It may be justified on grounds of "not drawing attention to the personality of the leader," but it misses a valuable opportunity to edify the congregation. The bare announcement of a hymn or song number with no reference to the meaning of the words we are about to sing usually indicates that this is one part of the service that the service leader has not bothered to prepare. Recall David's "I will not offer to the LORD my God burnt offerings that cost me nothing" (2 Sam 24:24). All too often Anglican church services have amounted to "sacrifices of praise and thanksgiving" that cost very little, certainly in terms of time spent in preparation by the person who leads them. No wonder they have been so ineffective for edification and evangelism and so monstrously dull for those who come (or prefer, perhaps wisely, not to come)!
If service leading is kept mainly in the hands of one person, it has the advantages of continuity, familiarity, and (so long as that person is suitably gifted) a uniformly high standard of leading. If the service leader is also the main Bible teacher in the church, the service leading will be another way he is able to teach doctrine to the congregation.
On the other hand, where service leading is a team ministry, the individuals involved may be able to prepare their own (smaller) part of the service in greater detail, with closer attention to its different aspects. A team ministry also publicly displays the corporate nature of the church's ministry and provides an opportunity for new individuals to be drawn into the role. Wherever possible, we should avoid giving the impression that Christian ministry is a one-man show.
In this matter it is probably best to try to have our cake and eat it, hard though that may be to achieve! We need the example of strong, theologically astute service leading to set the standard, but we also need to make clear that this role is not restricted to some priestly caste. It is healthy to see a new face and to hear a new voice fulfilling this ministry from time to time. But it must be done as well as possible, and that will mean training people to draw the best out of them by encouragement and criticism. Good leading draws less attention to the personality of the leader and focuses more attention on the purpose of the service.
The Notices (or "Announcements" in much of the English-speaking world)
These are often one of the dullest parts of a church service. But while the weekly services are the hub of the church's structured life, there will be other meetings radiating out like spokes from that hub, and the life of a church fellowship during the rest of the week is important. Ideally the church leadership will be checking very carefully that church activities do not grow and grow so as to invade and monopolize the leisure time of the congregation members and thus remove them from all normal social intercourse with the non-Christian world. But there will be some midweek meetings of the church that need to be advertised in the notices on Sundays.
So we should not be ashamed of the notices or try to stick them away in some corner of the service where they will do least damage. But neither should we let them become the opportunity for the minister to "have a go" at the congregation, heaping guilt onto them for past and possible future sins of omission, like failing to book for the Parish Weekend. No church should run on guilt, and the notice about an important meeting (like a monthly prayer meeting) must be carefully worded.
Once again, preparation is the key. The notices must be carefully prepared. They will not be well delivered if they are drawn from scraps of paper hastily assembled in the vestry just before the service begins. Careful preparation enables us to convey important information in the most efficient and concise way. Notices have a notorious tendency to fill more and more time. They need to be pruned of all excess verbiage. Where a notice sheet can be provided, it will save valuable service time. Or attention may be directed to a notice board, where further details of an event are available for those interested. Larger churches will sooner or later discover the value of an Information Desk, where inquiries of all sorts can be dealt with individually and sensitively, and where publicity handouts and fliers can be available in quantity.
Friday, November 13, 2015
Thursday, November 12, 2015
Clowney on Jesus' transformation of the Sabbath to bring rest to others
Jesus' disciples and the early church did not observe Sabbath in sleep and slumber. Taking heed of Jesus' transformation of the commandment into a commission, their zeal for Yahweh was exhibited in their endeavors to bring an early rest to others. Evangelism was not separated from social ministry. How many of us believers today are compelled by the gospel to move from consuming to sowing? It is indeed a difficult response if we have allowed work and ministry (to fellow-believers) to wear us thin. O Lord forgive us of our idlesness, send us spiritual mentors to model for us what it means to have compassion for others, because we are clueless in moving beyond our self-centered lifestyles.
From pages 63-64 of: How Jesus Transforms The Ten Commandments
Jesus' disciples spent the very first "first day of the week" together, rejoicing in the resurrection of the Lord. On that first resurrection Sunday the disciples seemed hesitant to announce Christ's triumph to the outside world, so stunned and amazed were they. Later, however, they used the first day of the week to announce the good news of the gospel and to exercise acts of mercy and compassion, as Jesus had taught them to do by his own observance of the Sabbath. In our Christian worship, we come together as a gathered body of Christ to honor him, to remind ourselves and the world that we belong to him, and to announce the resurrection of the Lord of the Sabbath, who offers true rest to those who receive him. As we call one day "the Lord's," we must be careful to show the love of Christ in New Covenant service to others, as well as coming together for worship, rest, and refreshment.
The Sabbath cannot sanction idleness. The Lord's covenant does not call us to spend the first day of the week uniquely on Sunday-afternoon naps. Though physical rest is surely a part of the first-day observance, the Lord's Day is also a day of activity, to be celebrated by fulfilling the commission that the Lord has given us. The promise of rest is transformed by the fact that the seventh-day observance becomes a first day observance. The celebration on the seventh day has been transformed by Jesus' resurrection. Christ's victory over the powers of darkness in his resurrection glory accounts for the shift in the New Testament from the seventh day of the week to the first day of the week.
To follow Jesus on the first day of the week is not only to keep the first day as the Old Covenant people of God were required to keep the seventh day. It is to consider the first day as united to Jesus Christ, our Savior, and to look for opportunities to show devotion to him in activity that we know pleases him in the work of the kingdom. Christians have, through the centuries, used the first day of the week in caring for the sick and the poor, the oppressed and afflicted, and those whom we may reach with the message and the healing comfort of the gospel. In particular, those who are elders of Christ's church or deacons ministering in Christ's name have the responsibility of enlisting the service of the church to care for those in need.
The shadow of the Old Covenant has become the reality in the fulfillment of Christ's compassion and the calling of the Great Commission. Jesus transforms the Sabbath to make the whole world see the fruit of the gospel in the company of believers. The world must see in the life of the church the compassion of Jesus Christ in social ministry and evangelism. We sometimes forget the impact that Christian service has made in the midst of the agonies of this world. As the world watches us fulfill God's commandment to keep the Sabbath day holy, they will see the resurrection power of Christ and get a taste of the rest into which God is calling his own.
From pages 63-64 of: How Jesus Transforms The Ten Commandments
Jesus' disciples spent the very first "first day of the week" together, rejoicing in the resurrection of the Lord. On that first resurrection Sunday the disciples seemed hesitant to announce Christ's triumph to the outside world, so stunned and amazed were they. Later, however, they used the first day of the week to announce the good news of the gospel and to exercise acts of mercy and compassion, as Jesus had taught them to do by his own observance of the Sabbath. In our Christian worship, we come together as a gathered body of Christ to honor him, to remind ourselves and the world that we belong to him, and to announce the resurrection of the Lord of the Sabbath, who offers true rest to those who receive him. As we call one day "the Lord's," we must be careful to show the love of Christ in New Covenant service to others, as well as coming together for worship, rest, and refreshment.
The Sabbath cannot sanction idleness. The Lord's covenant does not call us to spend the first day of the week uniquely on Sunday-afternoon naps. Though physical rest is surely a part of the first-day observance, the Lord's Day is also a day of activity, to be celebrated by fulfilling the commission that the Lord has given us. The promise of rest is transformed by the fact that the seventh-day observance becomes a first day observance. The celebration on the seventh day has been transformed by Jesus' resurrection. Christ's victory over the powers of darkness in his resurrection glory accounts for the shift in the New Testament from the seventh day of the week to the first day of the week.
To follow Jesus on the first day of the week is not only to keep the first day as the Old Covenant people of God were required to keep the seventh day. It is to consider the first day as united to Jesus Christ, our Savior, and to look for opportunities to show devotion to him in activity that we know pleases him in the work of the kingdom. Christians have, through the centuries, used the first day of the week in caring for the sick and the poor, the oppressed and afflicted, and those whom we may reach with the message and the healing comfort of the gospel. In particular, those who are elders of Christ's church or deacons ministering in Christ's name have the responsibility of enlisting the service of the church to care for those in need.
The shadow of the Old Covenant has become the reality in the fulfillment of Christ's compassion and the calling of the Great Commission. Jesus transforms the Sabbath to make the whole world see the fruit of the gospel in the company of believers. The world must see in the life of the church the compassion of Jesus Christ in social ministry and evangelism. We sometimes forget the impact that Christian service has made in the midst of the agonies of this world. As the world watches us fulfill God's commandment to keep the Sabbath day holy, they will see the resurrection power of Christ and get a taste of the rest into which God is calling his own.
Wednesday, November 11, 2015
Clowney on how the work of the kingdom is rest
From pages 61-62 of: How Jesus Transforms The Ten Commandments
Christ brings spiritual rest. He calls to the weary and burdened to come to him for rest. Yet even in that invitation, Jesus showed the heavenly nature of his rest. The Lord's Day doesn't yet offer us the satisfaction and joy we will know in our final rest. Jesus promised rest to those who took his yoke. How can a yoke bring rest to the burdened? Christ's yoke is an image of his lordship. We labor under his authority and in his power. Because we are laboring for him and by his strength, we have his peace even though we have not reached our final rest. Jesus blessed his disciples with the peace that he alone can give. Jesus gives peace with God, and peace in living for him, not for ourselves. We may cast all our cares upon him, for he cares for us. This peace might seem illusory, however, were it not for the promise of final rest.
The author of Hebrews describes the future rest that awaits the people of God: the perfect rest of God that has no ending. That hope of heaven awaits us. It is the place where we will enter into the rest of God the Creator: a rest in which perfect love will cast out all our fears; a resting place prepared ahead of us by our older brother, who will wipe away every tear; and a resting place where there will be no more sin or suffering or pain or separation or loneliness.
In Christ, we taste already the rest and peace found in his presence. To go and be with Christ is far better, but through the Spirit we already know the gift of Christ's rest. God, who rested from his work of creation, still works in providence and redemption. Jesus, the Son of God, has entered his rest, but he now carries forward his saving work until the final heavenly rest is ushered in.
Christ brings spiritual rest. He calls to the weary and burdened to come to him for rest. Yet even in that invitation, Jesus showed the heavenly nature of his rest. The Lord's Day doesn't yet offer us the satisfaction and joy we will know in our final rest. Jesus promised rest to those who took his yoke. How can a yoke bring rest to the burdened? Christ's yoke is an image of his lordship. We labor under his authority and in his power. Because we are laboring for him and by his strength, we have his peace even though we have not reached our final rest. Jesus blessed his disciples with the peace that he alone can give. Jesus gives peace with God, and peace in living for him, not for ourselves. We may cast all our cares upon him, for he cares for us. This peace might seem illusory, however, were it not for the promise of final rest.
The author of Hebrews describes the future rest that awaits the people of God: the perfect rest of God that has no ending. That hope of heaven awaits us. It is the place where we will enter into the rest of God the Creator: a rest in which perfect love will cast out all our fears; a resting place prepared ahead of us by our older brother, who will wipe away every tear; and a resting place where there will be no more sin or suffering or pain or separation or loneliness.
In Christ, we taste already the rest and peace found in his presence. To go and be with Christ is far better, but through the Spirit we already know the gift of Christ's rest. God, who rested from his work of creation, still works in providence and redemption. Jesus, the Son of God, has entered his rest, but he now carries forward his saving work until the final heavenly rest is ushered in.
Clowney on Paul's call to unity on differing views of the Sabbath
I often ponder about how Sundays are sometimes the busiest day of the week, when a day back with services and church activity is the perfect recipe for a tired believer (rather than a rested one). This is probably one of the most compelling reasons that has spurred a special interest in me to study whether we are bound to a Sabbath in today's modern context. Various Christian circles would inevitably have differing views on this... And in the dissimilarities, we are reminded to be united as one body in Christ who has fulfilled the commandment!
I guess I relate a little with the "man who wishes that he could be with God's people every day of the week," albeit for a differ reason. It is probably more "carnal" than "holy", more socio-emotional rather than theological. As an extreme extrovert, I long for a Christian community like that of Acts 2. When we gather together more often than the weekly Sunday service, because we want to rather than have to, what I envision is a rested loving covenant community: Modelling a surrendered will to the Holy Spirit, continually studying and applying Scripture; a deep love for Christ is exhibited in their encouragment and sharpening of fellow family members (1 Thess. 5:11; Prov. 27:17).
From pages 60-61 of: How Jesus Transforms The Ten Commandments
Paul had to deal with the question of Sabbath observance in churches with Jewish and Gentile believers. He instructed them not to judge one another on the matter of Sabbath observance. The Old Testament observances of feast days, New Moon celebrations, and the Sabbath day were all shadows of things to come in Christ. "The reality, however, is found in Christ" (Col. 2:17). Paul counsels those who understand this reality to show love and understanding to those who are weaker in the faith, and have not yet realized the change that Christ has brought (Rom. 13:8). "One man, " writes Paul, "considers one day more sacred than another; another man considers every day alike. Each one should be fully convinced in his own mind. He who regards one day as special, does so to the Lord" (Rom. 14:5-6a).
Yet we must not assume that the man "who considers every day alike" will show no interest in attending the gathering of the saints on the first day of the week. That man has reached a level of maturity at which he realizes that the service of Christ must be carried on just as intensively on Wednesday and Friday as on Sunday. He is the man who wishes that he could be with God's people every day of the week! The early church did meet together regularly on the first day of the week, and Paul elsewhere admonishes believers not to neglect these worship assemblies. The apostolic church met for worship on the Lord's Day, the day of Jesus' resurrection (Acts 20:7; 1 Cor. 16:2), and we learn from the book of Revelation that John was in the Spirit on the Lord's Day (Rev. 1:10). In this sense the Sabbath rest is still celebrated: on the Lord's Day we find rest and refreshment in Christ and the richness of the eternal rest in which the Son of God is one with his people in the heavenly rest of his glory.
I guess I relate a little with the "man who wishes that he could be with God's people every day of the week," albeit for a differ reason. It is probably more "carnal" than "holy", more socio-emotional rather than theological. As an extreme extrovert, I long for a Christian community like that of Acts 2. When we gather together more often than the weekly Sunday service, because we want to rather than have to, what I envision is a rested loving covenant community: Modelling a surrendered will to the Holy Spirit, continually studying and applying Scripture; a deep love for Christ is exhibited in their encouragment and sharpening of fellow family members (1 Thess. 5:11; Prov. 27:17).
From pages 60-61 of: How Jesus Transforms The Ten Commandments
Paul had to deal with the question of Sabbath observance in churches with Jewish and Gentile believers. He instructed them not to judge one another on the matter of Sabbath observance. The Old Testament observances of feast days, New Moon celebrations, and the Sabbath day were all shadows of things to come in Christ. "The reality, however, is found in Christ" (Col. 2:17). Paul counsels those who understand this reality to show love and understanding to those who are weaker in the faith, and have not yet realized the change that Christ has brought (Rom. 13:8). "One man, " writes Paul, "considers one day more sacred than another; another man considers every day alike. Each one should be fully convinced in his own mind. He who regards one day as special, does so to the Lord" (Rom. 14:5-6a).
Yet we must not assume that the man "who considers every day alike" will show no interest in attending the gathering of the saints on the first day of the week. That man has reached a level of maturity at which he realizes that the service of Christ must be carried on just as intensively on Wednesday and Friday as on Sunday. He is the man who wishes that he could be with God's people every day of the week! The early church did meet together regularly on the first day of the week, and Paul elsewhere admonishes believers not to neglect these worship assemblies. The apostolic church met for worship on the Lord's Day, the day of Jesus' resurrection (Acts 20:7; 1 Cor. 16:2), and we learn from the book of Revelation that John was in the Spirit on the Lord's Day (Rev. 1:10). In this sense the Sabbath rest is still celebrated: on the Lord's Day we find rest and refreshment in Christ and the richness of the eternal rest in which the Son of God is one with his people in the heavenly rest of his glory.
Wednesday, November 4, 2015
Grudem on why we should study theology with helps for others
From page 35 of Systematic Theology
We need to be thankful that God has put teachers in the church ("And God has appointed in the church first apostles, second prophets, third teachers . . ." [1 Cor. 12:28]. We should allow those with gifts of teaching to help us understand Scripture. This means that we should make use of systematic theologies and other books that have been written by some of the teachers that God has given to the church over the course of its history. It also means that our study of theology should include talking with other Christians about the things we study. Among those with whom we talk will often be some with gifts of teaching who can explain biblical teachings clearly and help us to understand more easily. In fact, some of the most effective learning in systematic theology courses in colleges and seminaries often occurs outside the classroom in informal conversations among students who are attempting to understand Bible doctrines for themselves.
We need to be thankful that God has put teachers in the church ("And God has appointed in the church first apostles, second prophets, third teachers . . ." [1 Cor. 12:28]. We should allow those with gifts of teaching to help us understand Scripture. This means that we should make use of systematic theologies and other books that have been written by some of the teachers that God has given to the church over the course of its history. It also means that our study of theology should include talking with other Christians about the things we study. Among those with whom we talk will often be some with gifts of teaching who can explain biblical teachings clearly and help us to understand more easily. In fact, some of the most effective learning in systematic theology courses in colleges and seminaries often occurs outside the classroom in informal conversations among students who are attempting to understand Bible doctrines for themselves.
Grudem on why we should study theology with humility
From page 33 of Systematic Theology
Peter tells us, "Clothe yourselves, all of you, with humility toward one another, for 'God opposes the proud, but gives grace to the humble"' (1 Peter 5:5). Those who study systematic theology will learn many things about the teachings of Scripture that are perhaps not known or not known well by other Christians in their churches or by relatives who are older in the Lord than they are. They may also find that they understand things about Scripture that some of their church officers do not understand, and that even their pastor has perhaps forgotten or never learned well.
In all of these situations it would be very easy to adopt an attitude of pride or superiority toward others who have not made such a study. But how ugly it would be if anyone were to use this knowledge of God's Word simply to win arguments or to put down a fellow Christian in conversation, or to make another believer feel insignificant in the Lord's work. James' counsel is good for us at this point: "Let every man be quick to hear, slow to speak, slow to anger, for the anger of man does not work the righteousness of God" (James l: 19—20). He tells us that one's understanding of Scripture is to be imparted in humility and love:
Who is wise and understanding among you? By his good life let him show his works in the meekness of wisdom. . . . But the wisdom from above is first pure, then peaceable, gentle, open to reason, hill of mercy and good fruits, without uncertainty or insincerity. And the harvest of righteousness is sown in peace by those who make peace. (James 3:13, 17—18)
Systematic theology rightly studied will not lead to the knowledge that "puffs up" (1 Cor. 8: l) but to humility and love for others.
Peter tells us, "Clothe yourselves, all of you, with humility toward one another, for 'God opposes the proud, but gives grace to the humble"' (1 Peter 5:5). Those who study systematic theology will learn many things about the teachings of Scripture that are perhaps not known or not known well by other Christians in their churches or by relatives who are older in the Lord than they are. They may also find that they understand things about Scripture that some of their church officers do not understand, and that even their pastor has perhaps forgotten or never learned well.
In all of these situations it would be very easy to adopt an attitude of pride or superiority toward others who have not made such a study. But how ugly it would be if anyone were to use this knowledge of God's Word simply to win arguments or to put down a fellow Christian in conversation, or to make another believer feel insignificant in the Lord's work. James' counsel is good for us at this point: "Let every man be quick to hear, slow to speak, slow to anger, for the anger of man does not work the righteousness of God" (James l: 19—20). He tells us that one's understanding of Scripture is to be imparted in humility and love:
Who is wise and understanding among you? By his good life let him show his works in the meekness of wisdom. . . . But the wisdom from above is first pure, then peaceable, gentle, open to reason, hill of mercy and good fruits, without uncertainty or insincerity. And the harvest of righteousness is sown in peace by those who make peace. (James 3:13, 17—18)
Systematic theology rightly studied will not lead to the knowledge that "puffs up" (1 Cor. 8: l) but to humility and love for others.
Grudem on why we should study theology with prayer
From pages 32-33 of Systematic Theology
Paul tells in 1 Corinthians 2:14 that "the unspiritual man does not receive the gifts of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned." Studying theology is therefore a spiritual activity in which we need the help of the Holy Spirit.
No matter how intelligent, if the student does not continue to pray for God to give him or her an understanding mind and a believing and humble heart, and the student does not maintain a personal walk with the Lord, then the teachings of Scripture will be misunderstood and disbelieved, doctrinal error will result, and the mind and heart of the student will not be changed for the better but for the worse. Students of systematic theology should resolve at the beginning to keep their lives free from any disobedience to God or any known sin that would disrupt their relationship with him. They should resolve to maintain with great regularity their own personal devotional lives. They should continually pray for wisdom and understanding of Scripture.
Since it is the Holy Spirit who gives us the ability rightly to understand Scripture, we need to realize that the proper thing to do, particularly when we are unable to understand some passage or some doctrine of Scripture, is to pray for God's help. Often what we need is not more data but more insight into the data we already have available. This insight is given only by the Holy Spirit (cf. I Cor. 2:14; Eph. 1:17-19).
Paul tells in 1 Corinthians 2:14 that "the unspiritual man does not receive the gifts of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned." Studying theology is therefore a spiritual activity in which we need the help of the Holy Spirit.
No matter how intelligent, if the student does not continue to pray for God to give him or her an understanding mind and a believing and humble heart, and the student does not maintain a personal walk with the Lord, then the teachings of Scripture will be misunderstood and disbelieved, doctrinal error will result, and the mind and heart of the student will not be changed for the better but for the worse. Students of systematic theology should resolve at the beginning to keep their lives free from any disobedience to God or any known sin that would disrupt their relationship with him. They should resolve to maintain with great regularity their own personal devotional lives. They should continually pray for wisdom and understanding of Scripture.
Since it is the Holy Spirit who gives us the ability rightly to understand Scripture, we need to realize that the proper thing to do, particularly when we are unable to understand some passage or some doctrine of Scripture, is to pray for God's help. Often what we need is not more data but more insight into the data we already have available. This insight is given only by the Holy Spirit (cf. I Cor. 2:14; Eph. 1:17-19).
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