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"Worldview training for all the World" ........ Psalm 50:12 Premier Worldview® Center 800-948-3101 |
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"Worldview training for all the World" ........ Psalm 50:12 Premier Worldview® Center 800-948-3101 |
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Why Does Reformation TarryBy: Chris Hoops 07/15/2002 Why Does Reformation Tarry By: Chris Hoops 07/15/2002 Why does Reformation Tarry? By Christopher R. Hoops Many in our day are praying for revival. Winning the lost to Christ, bringing souls to the Savior is the thrust of modern Evangelicals. Indeed this is very important to the work of the church universal and local. It is the ministry of the Church, of individuals and groups to bring souls to Jesus as Savior. Missionaries are sent out all over the world from hundreds of countries. America today even has missionaries from Africa coming here to work among the lost. And there are many "lost" in this land, and the numbers are growing. "Lord, bring revival to America and around the world." is not an uncommon prayer among Christian evangelicals. It is not my purpose in this paper to demonstrate the need for winning the lost. We know that is important. I believe revival is all around us if winning the lost is revival. Moreover, there is unprecedented revival taking place in Sudan and many other areas of Africa today. China may have as many Christians today as any country and growing fast. I have read reports of great revivals in South America and other parts of the third world. But in the West where Christianity flourished, indeed her civilization was founded upon the Faith of Christ and the Holy Scriptures, revival is at best a dead stand still. It has been reported that 2% of England is Evangelical Christian. Holland much less, Scotland also is waning. Though there are some signs of life, it's not like Africa today or Europe in the 15th and 16th centuries. Over 300 Christian churches have been converted into Muslim Mosques in Britain. Ancient buildings which once sounded out the great truths of the Scriptures and Reformation doctrine, now have Muslim prayers to Alla five time daily. I suggest we do not need revival. We need Reformation. We have forgotten our past, we have not remembered "the old paths." Gone from our collective memories is the truth (belief and therefore practice) which Western civilization is founded upon- the Lordship of Christ. First, as King over all His creation, second as Head of His Church, and third, as Lord and Potentate over all the kings and nations, He alone is their Ruler (Rev. 1:4). We need Re-formation, i.e. a return to form, to a Biblical form of things. When we reform our thinking, our theology, our lives according to the Scriptures, Reformation will follow. It must, for you can not put new wine in an old wineskin. We "must reform without tarrying for others" was a common saying among many 15th century Separatists of England. What is my point in all this? Humbly, I submit the proposition that though the Church catholic says, "Christ is Lord, and head of the Church," many do not give Him homage as such. We sing, "He is Lord" but in fact mere men sit in His place as head of His Church and shepherds over His people. What am I talking about? Where am I going in this? R.J. Rushdoony wrote, "Chalcedon made possible Western liberty. It is possible to speak of true liberty as a product of Christian faith." The Chalcedon Council met in AD 451. Rome had not yet fallen, the Bishop of Rome held some sway over much of the Western church. Christianity made inroads into the pagan peoples of the West, but while most of Europe lived in mud and grass huts, the civilized world of Rome and the remnants of Greece were crumbling. The Old World was passing away, and the "New World order" was being manifest to the nations of the earth, (I John 2:8). The Lord Christ as ruling and reigning Monarch was replacing the pagan ideas of man and God with a new Christian view of God, man and government, but the old world was not ready to be replaced just yet. Rome, during the persecutions of the first three centuries, could not wipe out the Church or the living faith in Christ Jesus, especially the belief that Christ alone was Head of His Church and King of kings. The early church understood the political implications of the Faith and gospel of Jesus Christ. In Christ alone, "solus Christus," they proclaimed boldly, and not Caesar, salvation was to be found. For Augustus Caesar decreed, in 17 BC, that, "Salvation is to be found in none other save Augustus, and there is no other name given to men in which they can be saved." Years later the apostle Peter stood before the Sanhedrin in Acts 4:12, and proclaimed to the rulers of Israel and the world that, "Nor is there salvation in any other, for there is no other name given among men by which you can be saved." The apostles and early Christians understood the world they were in. The Christians refusal to sacrifice to the Genius of the Emperor or the fortune of the city of Rome "was looked upon, not as a religious, but political offence." For the next 1000 years, a battle was waged over who was head of the Church also and not the State only. Caesar or Christ? The Pope or the Savior? This is the real issue. Though Christianity came to the West early, and though there was great influence in Europe, most of the nations were still under pagan influence and rule. As the gospel spread and the battle raged on, Christ and His ministers fought on. Many there were who defended the Headship of Christ over His Church. Many gave their lives defending the true Faith and the crown rights of the Savior as both Lord and Christ. Fox's Book of Martyrs records the histories of many of these men and woman who proclaimed the Faith and defended the biblical teaching that Jesus alone is both Lord and Christ and Head of His Body. And for this they were burned, beheaded, strangled and suffered. Like the martyrs of the first centuries, these did not die in vain. Their lives demonstrated to the Church the truth and doctrine of the Headship of Christ and the beginning of the end of the Roman Vicar as the "usurper" over Christ's Church. John Wycliff, the "Morning star of the Reformation," is an early light. William Tyndale, John Huss, Jerome of Prague, and countless others who refused to bow to a man as head of the Church also show to a candid world that true Faith is greater than death, more precious than life. By the end of the 9th century the bishop of Rome became the undisputed head of the Western Church, and the Popes humbled even kings. By the command of the Pontiff Crusades were called and noblemen from the many Christian realms submitted to Rome. At the will of the Pope, wars were fought against any that would not admit that the Roman church and her bishop were the true church and Vicar for Christ on earth. Church history is filled with stories of true believers that would not bow to the "anti-Christ" of Rome, and many died as a result. What stories are recorded of the faithful, those who have triumphed and are now reigning with their Lord Jesus in the heavenlies waiting for the second resurrection (Rev. 20). We do not have time to tell you of Peter Waldo and the Waldensians of the 12th century, or of John Huss and the Hussites of Bohemia, the Hugonoughts of France, the Covenanters of Scotland, or the Separatists and Puritans of England. The flames, which consumed their bodies and the ax that spilled their blood sent the martyrs to the throne of Christ to rule with Him. Their lives and their deaths left clear paths for all to follow. "Precious in the sight of the Lord is the death of His saints." What was it these men and women were so willing to die for? Roman Pontiff did not ask for the burning of incense to a Pagan deity or Emperor. All he required was that they simply admit the Bishop of Rome and his prelates, cardinals and priests as appointed by him were in truth the mediaries between men and God. This, the faithful were unwilling to do. "No Bishops, No Prelates, No Popes!" "Solus Christus" Christ alone was their answer. There is no Lord but Christ. "No Savior but Jesus" and "He alone is Head of His Church." "On the foundation of Chalcedon, the formulation of Biblical Christology, Western liberty has been built. Ignorance and neglect of Chalcedon has been basic to the decline of the Church." And this writer would add the decline of western liberty and freedom from the mid 19th century to the present. Our Reformation Fathers understood the real issue. They knew men could not be trusted with power over other men, either ecclesiastical or civil. Further, they understood that the Law of God, and His word only, could set men free. This is what Chalcedon taught, and clearly they understood the issue "Christ alone is both Lord and Christ" (Acts 5:31). This was the doctrine of the early Church and the Apostles. Moreover, the Reformers well understood the religious and civil implications of this doctrine. The Reformers believed that the issue of government, both civil and ecclesiastical, was vested in the several divinely instituted spheres of family, Church and civil governments. Each sphere is separated from each other, all the while each is supporting the other under God's Law as it applies to each particular sphere. Calvin taught that the Church was free to elect its own rulers's i.e. its own elders, deacons and ministers. Further he proved beyond any reasonable doubt that this was the practice of the primitive Church, and the Fathers of the Faith. The Reformers reasoned further that since, "the Lord's free people" were to elect their own church rulers, and therefore through "good and necessary consequence it may be deduced from Scripture" through logical inference, "the people ought therefore to be free to choose their own civil rulers as well." That phrase, "government by the consent of the governed" is a Christian concept and practice, rooted in the free election of their own elders and church rulers. John Wycliff taught that civil government, according to the Scriptures ought to be "of the people, by the people, and for the people." To Calvin, Christ is head of the Church and therefore His choice of elders, rulers, deacons, and ministers can only be made known by the suffrage of His free people and His Church. As we read in Titus 1, Paul sent Titus to "ordain" (appoint) elders in every city (Titus 1:5). Some have taken this to mean that Paul, and Titus as Paul's representative, had the power to "appoint" men of his own choosing. This is the premise of Popes and prelates over Christ's inheritance. What did Paul instruct Titus to do? According to Calvin, "He does not give permission to Titus, that he alone may do everything in this matter, and place over the churches those whom he thinks fit to appoint to be bishop; but only bids him to preside, as moderator, at the election, which is quite necessary." In the Institutes, Calvin says this is what the Greek word in Titus 1:5, translated "appoint" means, "to preside over an election." In other words, Paul sent Titus to Crete to finish work that was left undone, and to preside over the election of elders by the church there. The Congregation by the showing of hands, was to choose fit men for the office of elder, and then Titus would ordain (appoint) them over the church by the laying on of hands. The great Reformed expositor, John Gill, is another voice in this matter, agreeing with Calvin, on Titus 1:5, "What Titus was to do in this affair, was to put the churches upon looking out, and choosing from among themselves proper persons for such service, and to direct, assist, and preside at the elections and ordinations of them: for we are not to suppose, that the ordination of elders was the sole act of Titus, or alone resided in him; but in like manner as Paul and Barnabas ordained elders in every church, by the suffrages of the people, signified by the stretching out of their hands; in which they directed, presided, and also assisted in prayer, with fasting, (Acts 14:23)." What we have then, in the midst of the Roman Empire, are "little republics" sprouting up all over the Roman world. These primitive Churches were self-governing assemblies who voluntarily joined themselves together by covenant and lived by and under God's Law-word. This is what Chalcedon did. It not only opened the means to remove usurpers from the rule of the church, but monarchs and emperors from the civil thrones as well. Over 1600 years of church polity, based upon representative self-government under law, established a model for civil government. (See Jeremiah 30:20-22) There are early examples of self-government. Alfred the Great of England is one of them. He established the English parliament in the 8th century. And his "Book of Dooms" which were the Laws of Moses codified and made their civil code, and a representative government, under God's Law-word was born. In Scotland in the latter half of the 16th Century and during the reign of Mary, John Knox led his homeland in Reformation and ultimate triumph over the doctrines of Rome and the wishes of the queen. The whole country embraced the doctrines of the Reformation and of John Calvin. "When the young queen of Scotland returned to her kingdom, she found it in the lap of Protestant "heresy." Over the next few years Knox, the passionate preacher of Calvinism, and the young queen of Scotland, came to symbolize the Reformation conflict: Protestant against Catholic, but also the democratic claims of Calvinism against the monarchy's power to appoint bishops." Herein lies the true conflict. The Reformation was not solely over "sola fides," faith alone, for the crown right of Christ as lawful head of His Church was also at stake. Who has power to appoint bishops, elders, and deacons? Can oneself assume this position and privilege? Can another appoint an elder or bishop over a local congregation, which the church itself has not chosen? The Reformers say with a single voice that God's free people have a right to choose their own rulers. Virtually ever Creed and Confession of the Reformation era, including the 17th Century Westminster Divines, embraced this truth. And it was this practice which gave rise to democratic representative (republicanism) polity in the Church and in the civil governments of Europe and America and which overthrew the supposed divine "rights of kings." A few excerpts of the Confessions and Books of Church Order will suffice to illustrate this practice: The Belgic Confession Article 31: The Officers of the Church We believe that ministers of the Word of God, elders, and deacons ought to be chosen to their offices by a legitimate election of the church, with prayer in the name of the Lord, and in good order, as the Word of God teaches. The Geneva Book of Order The Manner of Electing the Pastors and Ministers The ministers and elders at such time as there wants a minister, assemble the whole congregation, (Acts 14:23, Titus 1:5, Acts 1:15-26) exhorting them to advise and consider who may best serve in that room and office. And if there be choice, the church appoints two or three, upon some certain day, to be examined by the ministers and elders. First, as touching their doctrine, (1 Tim. 3:2, 6, Titus 1:9) whether he that should be minister have good and sound knowledge in the holy scriptures, and fit and apt gifts to communicate the same to the edification of the people. For the trial whereof, they propose [to] him a theme or text to be treated privately, whereby his ability may the more manifestly appear unto them. Secondly, they inquire of his life and conversation, if he has in times past lived without slander [scandal], and governed himself in such sort, as the word of God has not heard evil, or been slandered through his occasion. (Rom. 2:19-24, Jam. 1:26-27, 1 Sam. 2:17, 24, 1 Tim. 5:17) Which being severally done, they signify unto the congregation, whose gifts they find most excellent and profitable for that ministry: appointing by a general consent, eight days at the least, that every man may diligently inquire of his life and manners. At the which time also, the minister exhorts them to humble themselves to God by fasting and prayer, (Acts 13:3; 14:23, Luke 2:37) that both their election may be agreeable to his will, and also profitable to the church. And if in the mean season anything be brought against him whereby he may be found unworthy by lawful probations, then is he dismissed and some other presented. If nothing be alleged upon some certain day, one of the ministers, at the morning sermon, presents him again to the church, framing his sermon, or some part thereof, to the setting forth of his duty London Confession of Faith of 1689 (Reformed Baptist, not Ana-Baptist) XXVI. That being thus joined, every Church has127 power given them from Christ for their better well-being, to choose to themselves meet persons into the office of128 Pastors, Teachers, Elders, Deacons, being qualified according to the Word, as those which Christ has appointed in his Testament, for the feeding, governing, serving, and building up of his Church, and that none other have power to impose them, either these or any other. XXXVII. That the Ministers aforesaid, lawfully called by the Church, where they are to administer, ought to continue in their calling, according to God's Ordinance, and carefully to feed the flock of Christ committed to them, not for filthy lucre, but of a ready mind Cambridge Platform 1643 (Reformed Congregational, truncated Presbyterian polity,) Chapter VIII, Of the Election of Church Officers No man may take the honor of a church-officer unto himself, but he that was called of God, as was Aaron. 2. Calling unto office is either immediate, by Christ himself: such was the call of the apostles, and prophets: this manner of calling ended with them, as hath been said: or mediate, by the church. 3. It is meet, that before any be ordained or chosen officers, they should be tried and proved; because hands are not suddenly to be laid upon any, and both elders and deacons must be of honest and good report. 4. The things in respect which they are to be tried, are those gifts and virtues which the Scripture requireth in men, that are to be elected into such places, viz. that elders must be blameless, sober, apt to teach, and endued with such other qualifications as are laid down, I Tim. 3:2; Tim. I: 6-9. Deacons to be fitted, as is directed, Acts 6:3; I Tim. 3: 8-II. 5. Officers are to be called by such churches, whereunto they are to minister; of such moment is the preservation of this power, that the churches exercised it in the presence of the apostles. 6. A church being free cannot become subject to any, but by a free election; yet when such a people do choose any to be over them in the Lord, then do they become subject, and most willingly submit to their ministry in the Lord, whom they have so chosen. 7. And if the church have power to choose their officers and ministers, then in case of manifest unworthiness and delinquency they have power also to depose them. For to open, and shut: to choose and refuse; to constitute in office, and remove from office: are acts belonging unto the same power. 8. We judge it much conducting to the well-being, and communion of churches, that where it may conveniently be done, neighbor churches be advised withal, and their help made use of in the trial of church officers, in order to their choice. 9. The choice of such church officers belongeth not to the civil magistrates, as such, or diocesan bishops, or patrons: for of these or any such like, the Scripture is wholly silent, as having any power therein. Savoy Platform and Book of Church Order (English Congregational, and Calvinistic) 1658 7. A particular church gathered and completed according to the mind of Christ, consists of officers and members: The Lord Christ having given to His called ones (united according to His appointment in church order) liberty and power to choose persons fitted by the Holy Ghost for that purpose, to be over them in the Lord. 8. The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ, who being further known to each other by their confession of the faith wrought in them by the power of God, declared by themselves or otherwise manifested, do willingly consent to walk together according to the appointment of Christ, giving up themselves to the Lord, and to one another by the will of God in professed subjection to the ordinances of the Gospel. 9. The officers appointed by Christ to be chosen and set apart by the church, so called, and gathered for the peculiar administration of ordinances, and execution of power or duty which He entrusts them with, or calls them to, to be continued to the end of the world, are pastors, teachers, elders, and deacons. 10. Churches thus gathered and assembling for the worship of God, are thereby visible and public, and their assemblies (in what place so ever they are, according as they have liberty or opportunity) are therefore church or public assemblies. Clearly we can see, from the preceding books of Order and Platforms, that the election of church elders and officers were by the common suffrage of the Church in which the minister or elders were to serve. This demonstrates the Headship of Christ and allows all members representation through those who would rule the church. The church alone as a covenant body may call and choose whom-so-ever she will, as long as those chosen conform to and meet the command of Scripture and the qualifications laid down by the Head, the Lord Jesus Chris (Deut. 1:13; 1 Tim. 3:1-13; Titus 1:6-10; Acts 6:1). Today there are myriad"s of local "independent," and "non-denominational" churches without affiliation to a greater body (e.g. presbytery or synod). They operate something like this: an individual gets saved, wants to serve Christ, starts a bible study, the study grows and turns into a "church" (what ever that is to them). They, then, begin to hold services. Often the one who started the bible study becomes the pastor. As the "church" grows, there is need for "elders" to assist the "pastor." He then "appoints" some of his "supporters" to the eldership. And there its is. This is what this writer sees as a major hindrance to reformation. There is a "church" but no membership, no covenant community, and no election of officers. Subsequently attendees come and go and hop from one church to another church. Every "new church" which springs up becomes the next "move of God," and no one is particularly rooted or grounded in God's Word or "sound doctrine," and submission to the rule of Christ is usually non-existent. They sing "He is Lord" but in fact each is his own lord and a law unto himself. (Almost reminds one of the book of Judges.) This cycle also gives way to "church splits." When one of the "elders" educates himself enough, after he has served long enough and believes he could do a better job, a power struggle ensues and often results in a split! He leaves and takes some folks with him. Since there is no real membership and no covenant, the cycle goes on and on. This is this writer's observation in a nutshell over much of the last 25 years. Of course this is not the only church planting going on. Many are founded upon sound biblical practice. But many are not. Few "independent" or nondenominational "churches" are founded upon proper church government or polity. Often what we have are "little popes" ruling Christ's flock, and they are not a true "gathered churches" but weekly meetings of predominately church hoppers with no firm foundation or sense of belonging to a "community of believers," as the Church of Jesus Christ is supposed to be. What, then, is the solution? What can be done? I do not believe we can settle the issue here of whether "Reformed Congregational" church polity is biblical and right or whether Presbyterian polity is. What, may be needed is to recognize that both polities have served to restore Christ to His rightful place as Head of His Church by church members holding elections and choosing their own elders, deacons and ministers. (For on the local level they are functionally the same, i.e. ruled by a plurality of elders chosen by the church, 1 Tim. 5:17; Acts 14:23.) And then proceed from there as regards a greater need for church affiliation. So how can a "church" reform itself? How might a local body of believers become "a gathered church" or become organized so as to honor Christ and give Him his rightful place as Head? It is not hard. First, gather the believers who are to become members. This, the Reformers called "the Gathered Church." Draft a church covenant. A simple one will do at the beginning. This is not a covenant with the "elders" or any higher authority of men. It is one between all those who would be joined together as a local church of Christ, and they then "covenant together" to be the Lord's free people. (See example Covenant below) Second, after the Church is gathered, she can choose a temporary moderator to preside over the election of elders, or ask another ordained minister to do so. If a visiting minister (like Titus was) presided over the nomination and election, he, and possible other "ordained men," could examine the nominees also, to assure "fit men" for the office. Then have nominations, after reading the qualifications of office found in Scripture, (Timothy and Titus, and Deut. 1:13). (This does not preclude former supposed or ordained pastors or elders from being chosen, but now they may truly know that they are Christ's choice by the suffrage of the Church.) After nominations let each man be examined as to their ability in the Word, "sound Doctrine" and preaching. They must be known men among the congregation. If they be found fit, then after the election, the new pastor may assume the place of moderator, or whom so ever the elders choose together in Session and the Church is now free to remain "independent," or join another body (Presbyterian), an "Association of Churches," or remain independent/nondenominational. Independence is lonely and modern Presbyterianism may sometimes feel strangling. But there is a great holy and catholic Church out there, and many are waiting to find like minded congregations to associate with. Third, each local congregation needs three things: 1. A church covenant. This document unites the church. 2. A confession of faith, which lets all know what is believed and aids in the teaching of common faith of the local body. (e.g. Savoy Declaration of Faith; Westminster Confession of Faith; London Confession of Faith are historic examples) 3. A book of church order. This last recommendation offers the means to give order and discipline to the church and its members. Included within the BOCO may be the By-laws and Constitution. (e.g. Cambridge Platform) Why does Reformation tarry? Is Christ, in practice, Head of His Church locally? Is His Law-word the expressed command of the King in the local Church? The Lord rules over the nations and does what He wants in the affairs of men (2 Chron. 20:6), but this dichotomy must end. In obedience to Faith, He must be Lord in practice also. His Inscripurated Word ought to be our mandate, His commands our marching orders, and His statutes and judgments our law. Only then is Christ our reigning King, and our one true "Lord and only Potentate." And finally, if not in the church, under the best of conditions, where can a child, a young man, or grown man learn the fundamental principles of liberty under law, constitutional republicanism, representative and limited government if not in church? History and Scripture tell us that the church is our model for civil government. After all, Christ gave us "all things for life and godliness" (1 Pet. 1:3). This writer offers the forgoing, not as the only reason as to why Reformation may tarry. But surely this one we can eliminate if we are all willing to submit to Jesus as both "Lord and Christ." A model church covenant follows. Covenant of (Name of Church) We, who are called of God to join ourselves into a Church state, in deep sense of our unworthiness thereof, disability thereunto, and aptness to forsake the Lord, and neglect our duty to Him and to each other, do hereby -- in the name of Jesus Christ our Lord, and trusting in His gracious help -- solemnly covenant and agree, with Him and with each other, to walk together as a Church of Christ, according to all those holy rules of God's Word given to a Church rightly established, so far as we know them, or may gain further light upon them. And particularly, we covenant and agree: To consecrate ourselves, our offspring, our worldly goods, and all that we have, and are, unto the Triune God, as the supreme object of our love and our chosen portion, for this world, and for that which is to come; To give diligent heed to His Word and ordinances; To maintain His worship in the family; To seek in all things His glory, and the good of men, and endeavor to live a holy and peaceable life in all godliness and honesty; To contribute from our substance, and by our active labors and continual prayers, to the work of this Church; To submit to it's Gospel discipline; To labor for it's growth, and peace, and purity; To walk with each other in Christian fidelity and charity; And, finally, to hold and promote suitable fellowship with sister churches of the common Head, especially with those among whom the Lord hath set us, that the Lord may be one, and His name one, in all His churches throughout all generations, to His eternal glory in Christ Jesus. And now the good Lord be merciful unto us, pardoning, according to the riches of His grace, as our past sins, so especially our Church sins, in negligence and unfaithfulness of former vows, and accept, as a sweet savor in Christ Jesus, this our offering up of ourselves unto Him in this work; filling this place with His glory, making us faithful to Himself and to each other so long as this transitory life shall last, and, after that He has kept us from falling, presenting us faultless before the presence of His glory with exceeding joy. Amen!
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