The Reformed Christian Muse

I want to throw out a question. I have been following the debate concerning the sacraments for sometime now. The impression I get from time to time is that when it comes to the administration of the sacraments we become almost pelegian in practice? What I mean is this, it seems that we tend to think of the participation in the sacraments as a mere human act of the will that may or may not have any real benefit, but the secret work of the Spirit in the heart is seen as that which is truly sovereign. Its as if we have without meaning to compartmentalized the two experiences in the church. But what if we really begin to view even the external things in the church as just as much sovereign acts of God as we do the internal regeneration that the Spirit works in the heart of those who have true faith? How would this impact our thinking and our theological development? Just thinking out loud.

Blessings in Christ,
Terry W. West

Stand fast, brethren, in the faith of Jesus Christ, and in His love, in His passion, and in His resurrection. Do ye all come together in common, and individually, through grace, in one faith of God the Father, and of Jesus Christ His only-begotten Son, and “the first-born of every creature,” but of the seed of David according to the flesh, being under the guidance of the Comforter, in obedience to the bishop and the presbytery with an undivided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote which prevents us from dying, but a cleansing remedy driving away evil, [which causes] that we should live in God through Jesus Christ.

Ignatius (A.D. 35-107) Epistle to the Ephesians, Chapter 20

I found this earlier at ReformedCatholism.com. I did a Google search and found the confession here. I want to post it here as well. Thanks Jonathon Bonomo for sharing this with us.

Of the Sacraments
As the fathers under the law (besides the verity of the sacrifices) had two chief sacraments ­ to wit, circumcision and the Passover, the despisers and contemners whereof were not reputed for God’s people[1] ­ so do we acknowledge and confess that we now, in the time of the evangel, have two sacraments only, instituted by the Lord Jesus, and commanded to be used of all those that will be reputed members of his body: to wit, baptism and the supper, or table of the Lord Jesus, called the communion of his body and blood.[2] And these sacraments (as well of the Old as of the New Testament) were instituted of God, not only to make a visible difference betwixt his people, and those that were without his league; but also to exercise the faith of his children and, by participation of the same sacraments, to seal in their hearts the assurance of his promise, and of that most blessed conjunction, union, and society, which the elect have with their head, Christ Jesus.

And thus we utterly damn the vanity of those that affirm sacraments to be nothing else but naked and bare signs. No, we assuredly believe that by baptism we are engrafted in Christ Jesus, to be made partakers of his justice, by the which our sins are covered and remitted; and also, that in the supper, rightly used, Christ Jesus is so joined with us, that he becomes the very nourishment and food of our souls.[3] Not that we imagine any transubstantiation of bread into Christ’s natural body, and of wine in his natural blood (as the Papists have perniciously taught and damnably believed); but this union and conjunction which we have with the body and blood of Christ Jesus, in the right use of the sacraments, is wrought by operation of the Holy Ghost, who by true faith carries us above all things that are visible, carnal, and earthly, and makes us to feed upon the body and blood of Christ Jesus, which was once broken and shed for us, which now is in heaven, and appears in the presence of his Father for us.[4] And yet, notwithstanding the far distance of place which is betwixt his body now glorified in the heaven, and us now mortal in this earth, yet we most assuredly believe that the bread that we break is the communion of Christ’s body, and the cup which we bless is the communion of his blood.[5] So that we confess, and undoubtedly believe, that the faithful, in the right use of the Lord’s table, do so eat the body and drink the blood of the Lord Jesus, that he remains in them and they in him: yea, that they are so made flesh of his flesh, and bone of his bones,[6] that as the Eternal Godhead has given to the flesh of Christ Jesus (which of its own condition and nature was mortal and corruptible)[7] life and immortality, so does Christ Jesus’ flesh and blood eaten and drunken by us, give to us the same prerogatives. Which, albeit we confess are neither given unto us at that only time, neither yet by the proper power and virtue of the sacrament only; yet we affirm that the faithful, in the right use of the Lord’s table, have such conjunction with Christ Jesus,[8] as the natural man cannot apprehend.

Yea, and further we affirm, that albeit the faithful, oppressed by negligence, and manly infirmity, do not profit so much as they would in the very instant action of the supper, yet shall it after bring fruit forth, as lively seed sown in good ground. For the Holy Spirit (which can never be divided from the right institution of the Lord Jesus) will not frustrate the faithful of the fruit of that mystical action; but all this, we say, comes by true faith, which apprehends Christ Jesus, who only makes this sacrament effectual unto us. And, therefore, whosoever slanders us, as that we affirm or believe sacraments to be only naked and bare signs, do injury unto us, and speak against the manifest truth.

But this liberally and frankly we must confess, that we make a distinction betwixt Christ Jesus, in his natural substance, and betwixt the elements in the sacramental signs; so that we will neither worship the signs in place of that which is signified by them; neither yet do we despise and interpret them as unprofitable and vain; but do use them with all reverence, examining ourselves diligently before that so we do, because we are assured by the mouth of the apostle, That such as eat of that bread, and drink of that cup, unworthily, are guilty of the body and of the blood of the Lord Jesus.[9]

1. Gen. 17:10-11; Ex. 23:3,etc.; Gen. 17:14; Num. 9:13.
2. Matt. 28:19; Mark 16:15-16; Matt. 26:26-28; Mark 14:22-24; Luke 22:19-20; 1 Cor. 11:23-26.
3. 1 Cor. 10:16; Rom. 6:3-5; Gal. 3:27.
4. Mark 16:19; Luke 24:51; Acts 1:11; 3:21.
5. 1 Cor. 10:16.
6. Eph. 5:30.
7. Matt. 27:50; Mark 15:37; Luke 23:46; John 19:30.
8. John 6:51; 6:53-58.
9. 1 Cor. 11:27-29.

I just love the language of the early Reformers. I pray we as a church will recover some of this most biblical and beautiful language.

Blessings in Christ,
Terry W. West

Lord, Jesus Christ, I approach your banquet table in fear and trembling, for I am a sinner, and dare not rely on my own worth but only on your goodness and mercy. I am defiled by many sins in body and soul, and by my unguarded thoughts and words. Gracious God of majesty and awe, I seek your protection, I look for your healing; Poor troubled sinner that I am, I appeal to you, the fountain of all mercy. I cannot bear your judgment, but I trust in your salvation. Lord, I show my wounds to you. I know my sins are many and great, and they fill me with fear, but I hope in your mercies, for they cannot be numbered.
Lord Jesus Christ, eternal King, God and man, crucified for mankind, look upon me with mercy and hear my prayer, for I trust in you. Have mercy on me, full of sorrow and sin, for the depth of your compassion never ends. Praise to you, saving sacrifice, offered on the wood of the cross for me and for all mankind. Praise to the noble and precious blood,
flowing from the wounds of my crucified Lord Jesus Christ and washing away the sins of the whole world. Remember, Lord, your creature, whom you have redeemed with your blood. I repent my sins, and I long to put right what I have done. Merciful Father, take away all my offenses and sins; purify me in body and soul, and make me worthy to taste the holy of holies. May your body and blood, which I intend to receive, although I am unworthy, be for me the remission of my sins, the washing away of my guilt, the end of my evil thoughts, and the rebirth of my better instincts. May it incite me to do the works pleasing to you and profitable to my health in body and soul, and be a firm defense against the wiles of my enemies. Amen.

St. Ambrose Bishop of Milan (A.D. 337-397)

I read this verse to my family today as we were reading through this portion of John’s Gospel. I was stressing to my children the privilege and importance of being in Christ and having his life in us. I was teaching them that we receive  this grace given to us by the Spirit as we partake of the bread and wine in the Lord’s supper, when we partake in faith. As we come to the Lord’s table every Lord’s day, we are reminded of the necessity of living because of Christ every moment of every day of our lives. So we are meditating on the following verse today.

Joh 6:57  As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me.

Our prayer back to the Lord from this verse.

Heavenly Father, we thank you  for your grace and mercy in sending Christ, that bread from heaven that gives us life. We acknowledge our dependence upon the Holy Spirit to communicate this life as we partake of the flesh and blood of Christ daily by faith. We thank you for the privilege of coming to the communion table each Lord’s day and receiving grace by faith through the power of the Spirit as we eat the bread and drink the wine. Amen.

Blessings in Christ,
Terry W. West

The truth of God, therefore, in which I can safely rest, I here embrace without controversy. He declares that his flesh is the meat, his blood the drink, of my soul; I give my soul to him to be fed with such food. In his sacred Supper he bids me take, eat, and drink his body and blood under the symbols of bread and wine. I have no doubt that he will truly give and I receive.

John Calvin ( A.D. 1509-1564) - From INSTITUTES OF THE CHRISTIAN RELIGION, Book 4, Chapter 17, Section 32