Thank You, Lord, I’m Not a Christian-Identity Christian

Can the social justice warriors tell the difference between John MacArthur and Louis Beam? I was not aware of Mr. Beam until I listened to a remarkable discussion of Katherine Belew’s book, Bring the War Home at bloggingheadstv. Nor was I aware of a statement about social justice from Founders Ministries until I saw Ryan Burton King’s explanation of why he could not sign it (which I saw somehow through the blur of retweets).

Beam was a Vietnam veteran who became a prominent figure, so I’ve learned, in paramilitary, Christian identity, and the Klan. Belew makes the point about a fairly large — between 5,000 and 250,000 — network of white nationalists that connected people like Beam to Timothy McVeigh, the Oklahoma City bomber.

MacArthur, of course, is that famous pastor who is the Jerry Falwell of California minus the politics. In fact, MacArthur is taking heat for not calling the church to get behind movements and networks that resist the intersectional dynamics of racism, sexism, economic exploitation, heteronormativity — I’m tapped out — and a whole lot more.

Listening to the podcast which I highly recommend, I couldn’t help but wonder if the folks who accuse the United States of harboring white nationalism can actually tell the difference (or make distinctions) between the KKK and the OPC, or if it is a case of either you’er for us or you’re against us and if you’re against us then you are antithetically (thank you Abraham Kuyper) on the side, intentionally opposed to us? I for one would think that anyone with antennae for social justice who owns a home would rather have John MacArthur as a neighbor than a guy like Beam who stockpiled guns, trained terrorists, and who did not exactly respect the rule of law.

I also wonder if those alarmed by the direction in the United States since the presidential election of 2016 can do the math and recognize that 81% of evangelicals (maybe 60 million) is a lot larger than the 250,000 who may traffic in Christian Identity networks. That might sound scary except when your remember that if — and I say if though apocalypticism seems to be one potential tie — if the two groups overlap, then 59,750,000 evangelicals are not part of white nationalist organizations. (Thank the Lord for Geerhardus Vos and amillennialism.)

One last thought, around the 31 minute mark, Robert Wright wondered how such a small group of terrorists could ever think they would take down the most powerful nation on God’s green earth. That made me wonder how Christian transformationalists could ever think they could redeem New York City. Is there a connection between transformationalism and Christian Identity?

Nah.

Advertisements

A Kinder Gentler Theocracy

Peter Leithart returns to the case for theocracy:

If theocracy means “the rule of priests” or involves the absorption of civil order into religious institutions, Christianity has been chary toward the idea. In fact, Christianity can be credited with introducing the distinction between religion and politics into a world where the two were fused in what Francis Oakley calls “sacral kingship.” Civil authority, Augustine insisted, belongs to the saeculum, the time between the kingdom’s coming and its consummation. The Church alone is the sacred and eternal society.

Still, there’s something disingenuous about the denials. The Church has often interfered with civil authority, sometimes calling brutal rulers to account and standing up for the weak, sometimes shamefully providing cover for the brutes. As Pierre Manent has noted, Christianity simultaneously frees “secular” society and demands that all human life conform to the will of God.

That might make sense if the Bible actually spoke to all of life or if Bible readers didn’t have to interpret it. But where exactly is the freedom that Paul commends in 1 Corinthians 8 (meat offered to idols) to be found in Manent’s view of divine rule?

And to spiritualize Christ’s kingdom? That’s dangerous.

Christians sometimes flinch from the political import of these claims. We nervously spiritualize, we frantically privatize. “Jesus is Lord” is translated into “Jesus is my personal Lord and Savior”—somewhat, as Ken Myers likes to put it, like a “personal trainer.” Jesus’s kingdom is said to be a “spiritual kingdom” that leaves Caesar’s realm pretty much intact.

That’s a dangerous misreading of the gospel. As Hauerwas says, “‘Jesus is Lord’ is not my personal opinion” but “a determinative political claim.” Psalm 2 ends with an exhortation to kings and judges to acknowledge the Lord’s anointed as King of Kings. For political rulers, repentance means bowing to Jesus as a superior authority.

Even so, Leithart thinks that theocracy doesn’t need to be scary:

Christian theocracy bends politics toward compassion, mercy, and impartial justice. I don’t share Hauerwas’s pacifism, but he’s right that Christianity introduces a new politics of patience: “Christ, through the Holy Spirit, bestows upon his disciples the long-suffering patience necessary to resist any politics whose impatience makes coercion and violence the only and inevitable response to conflict.” Christian theocracy is premised on the persuasion that there is love deep down things. It reminds rulers that King Jesus is also Judge. It’s frightening mainly to thugs.

Actually, Christ’s rule should be scary to anyone who isn’t Christ’s. At the same time, if Christ’s rule over his people isn’t spiritual this side of the new heavens and new earth, the Shorter Catechism doesn’t make any sense:

Q. 26. How doth Christ execute the office of a king?
A. Christ executeth the office of a king, in subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.

There you have the spirituality of the church and two kingdoms in a nut shell. Christ rules everything; nothing falls outside his authority. But Christ’s rule over the church is different over his enemies. He rules both. But for these two spiritual races to coexist during this interadvental age, Christ institutes the church for saving his people and the state to keep in check his enemies.

That’s not theocracy. It’s two kingdoms.

Where Pietists and Presbyterians Differ on Christian Freedom

Chris Gerhz preached a pretty (pretty pretty pretty) good sermon (though if he’s not ordained to preach I hope he only exhorted) on Christian freedom around the time of our Independence Day holiday. What was particularly good was his understanding of freedom as a spiritual reality:

Paul assumes that Christians will be persecuted by those in power… and yet remain free in Christ. Meanwhile, we Americans know how easy it is to live in political freedom… and yet be a slave to our worst impulses.

In his greeting, Paul wishes the Galatians the grace and peace of “the Lord Jesus Christ, who gave himself for our sins to set us free from the present evil age” (1:3-4). If God kept a record of our sins, the psalmist asks, “who could stand?” But with God “there is forgiveness” (Ps 130:3-4). In Christ we are free from sin, free from everything we think, say, do, and leave undone that keeps us enslaved to the powers of this world (Gal 4:3,8-9) and in rebellion against God.

That was a recurring theme for Paul, as he took Christianity farther and farther from the place where it was born. In Acts 13 he tells people in the city of Antioch — both “Israelites, and others who fear God” (v 16) — that through Jesus “forgiveness of sins is proclaimed to you; by this Jesus everyone who believes is set free from all those sins from which you could not be freed by the law of Moses” (vv 38-39).

Before Christ, all we had to modify our behavior was law — and the carrots and sticks that come with following and breaking laws. But Paul teaches that the law cannot stop us from wanting to sin. Only faith in Christ can make us righteous in God’s eyes (Gal 2:16) and start to change our hearts from the inside out.

But some Jewish Christians — the so-called Judaizers — want Gentile converts to join them in continuing to honor the old laws — including the ancient one requiring men to be circumcised. Apparently they’ve persuaded some Christians in Galatia, because Paul says right away that he’s “astonished that you are so quickly deserting the one who called you in the grace of Christ and are turning to a different gospel” (Gal 1:6). If righteousness actually came through the law, “then Christ died for nothing” (2:21). “For in Christ Jesus,” he concludes. “neither circumcision nor uncircumcision counts for anything; the only thing that counts is faith working through love” (5:6).

That’s not the end of the story; that’s just Paul’s argument to one church. We need to read the theology of Galatians 5 alongside the history of Acts 15. Paul returns to Jerusalem to make his case to the leaders of the church, including Peter, who agrees that the Judaizers are “putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear” (v 10).

The church decides: we are free, no longer staggering under the burden of laws that can never really release us from the slavery of sin, but accepted as God’s children, free heirs of his promises.

That’s fairly close to what the Confession of Faith says about Christian liberty:

The liberty which Christ hath purchased for believers under the gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law; and, in their being delivered from this present evil world, bondage to Satan, and dominion of sin; from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; as also, in their free access to God, and their yielding obedience unto him, not out of slavish fear, but a childlike love and willing mind. All which were common also to believers under the law. But, under the new testament, the liberty of Christians is further enlarged, in their freedom from the yoke of the ceremonial law, to which the Jewish church was subjected; and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of. (20.1)

You might think that with that start, Gehrz is headed to an affirmation of the spirituality of the church. But you would be wrong:

But the kingdom he proclaimed isn’t just spiritual. We are free to proclaim a gospel that has consequences in this world. Freedom in Christ means that we are free to go forth in the name of the Messiah who was “anointed to bring good news to the poor… to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor” (Luke 4:18-19).

Freedom in Christ is freedom to give freedom! To free those kept in the spiritual bondage of sin and the physical bondage of human trafficking, to free those mired in poverty and hunger, to free those oppressed for no reason other than who they are, what they think, or what they look like.

Free from sin, we are free to do what Paul says is the only thing that actually counts: “faith working in love” (or making our faith active in love).

For Presbyterians, though, freedom from the guilt and penalty of sin means submission to the powers that God has ordained. The gospel doesn’t lead to social activism or wars of independence; it nurtures living quiet and peaceful lives:

And because the powers which God hath ordained, and the liberty which Christ hath purchased, are not intended by God to destroy, but mutually to uphold and preserve one another, they who, upon pretense of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God. And, for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity (whether concerning faith, worship, or conversation), or to the power of godliness; or, such erroneous opinions or practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the church, they may lawfully be called to account, and proceeded against, by the censures of the church. (20.4)

And that’s a reason why Presbyterians should be a tad reluctant to hitch Christian notions of freedom to Independence-Day ideas about “life, liberty, and the pursuit of happiness.”

Which Social Cause Is Right for Your Congregation (and Denomination)?

Forbes magazine has several tips for businesses to find the proper outlet for their social activism that may also be instructive for churches wanting to enter the social justice field.

1. Look in the mirror. When it comes to defining your social mission, start with your business mission. Increasingly, we find it helpful when these two are aligned from the start – even if your company makes widgets. Strategic leaders recognize that giving back can be baked right into your corporate DNA, such as with equity pledges, where companies offer a small percentage of their equity to nonprofits. Regardless of your organization’s structure, your business mission will help inform the most aligned direction to harness your corporate energies and offer the best opportunities for pro bono volunteering and other engagement.

2. Go on a listening tour. As you consider your mission and values, it’s important to get your employees involved so that they feel “heard.” Surveys are a common tool to cull employee interests around causes, including where many of them may already be volunteering and giving. Sure, you won’t be able to prioritize every cause, but you may be able to find patterns of common interests, which will help when it comes to increasing volunteer participation if you decide to pursue these causes. And even with the many causes that you don’t elevate to the corporate level, a volunteer platform will empower employees to pursue many different interests as a part of their volunteer work.

3. Do your research. When it comes to selecting specific nonprofits to ally with or support, tools like Charity Navigator provide insight into organizational history, financial health, accountability and transparency. Make sure that you do your due diligence in assessing how your company can make the biggest impact at the most minimal cost.

4. Get help. Experts in the field can serve as invaluable translators helping companies and nonprofits speak the same language, align expectations and goals and establish relationships destined for success. Guidance from a trusted expert in the nonprofit world can help steer your company to the cause area and nonprofit that is the best possible match.

Since confessional churches rely on word and sacrament, perhaps activism related to literacy, wheat farms, and grape growing is the best fit. Here‘s a story about wine cellar workers at Woodbridge who want to join the Teamsters. Perhaps your diaconate could help.

Also, the National Association of Wheat Growers has several items on its list of policies that might guide a session or diaconate’s thoughts about social justice.

Too bad, though, that cellar workers and wheat growers are not high on the list of causes that motivate millennials. The top five are:

Civil rights/racial discrimination 29%
Employment (job creation) (tie) 26%
Healthcare reform (tie) 26%
Climate change 21%
Immigration 19%
Education (K-12) 17%

The runners up:

Respondents also sited wages (15%), environment (14%), college/post-secondary education (13%), poverty and homelessness (13%), mental health and social services (12%), criminal justice reform (11%), women’s rights (10%), women’s health and reproductive issues (9%), early education (8%), sexual orientation-based rights (8%), and literacy (4%) as issues they care about.

That’s a boat load of activity for any single congregation. Even a denominational agency, like the Committee on Social Justice, would have a hard time meeting at most three times a year to give due attention and resources to all of these matters.

The encouraging news, though, is that millennials have a fairly low bar for what constitutes social activism:

Researchers also asked respondents what types of actions they take on behalf of the causes important to them. Voting topped the list, in order or priority, followed by signing a petition, no action, posting on social media, and changing purchase of products and services. Voting, researchers surmised, is seen as a vital form of activism; the survey found that nearly two-thirds (65 percent) of respondents said they had voted in the 2016 presidential election.

So, if your officers are voting, Tweeting, and posting on Facebook, they already have a social-justice ministry.

Just In Time for the 500th Anniversary of the Reformation

A papal crackdown:

For most of us, who are not Knights of Malta, the resignation of the group’s grand master will have little immediate impact. But the unprecedented papal intervention into the affairs of that venerable body fits into a pattern that should, at this point, worry all faithful Catholics. Under Pope Francis, the Vatican is systematically silencing, eliminating, and replacing critics of the Pope’s views.

During the reigns of Popes John Paul II and Benedict XVI, “progressive” Catholics frequently complained about a crackdown on theological dissent. On the rare occasions when the Congregation for the Doctrine of the Faith issued a warning about a wayward theologian’s published works, there were anguished warnings about a reign of terror at the Vatican. Now a crackdown really is occurring—instigated by the Pontiff who famously asked, “Who am I to judge?” And the objects of the current crackdown are not theologians who question established doctrines, but Catholics who uphold the traditional teachings of the Church.

The first and most prominent victim of the purge was Cardinal Raymond Burke, who was exiled from the Roman Curia soon after Pope Francis took office, and given a mostly ceremonial post as patron of the Knights of Malta. It is ironic—and perhaps not coincidental—that the latest incident involves his new charge.

As much as I admire and sympathize with conservative Roman Catholics (like Ross Douthat and the author of this piece, Phil Lawler), can such folks really complain about papal supremacy? Isn’t this what rule by one is supposed to look like (and why Americans love to talk about checks and balances)? In fact, as long as Rome depends on the Bishop of Rome to support its claims of superiority — unity, authority, antiquity — can devout Roman Catholics really object to popes who use their authority to enforce unity?

Total Lordship of Christ = Christ Tells Us Everything

Thanks to another of our southern correspondent comes Doug Wilson’s latest sovereignty-of-God brag. He faults Russell Moore for only wanting a Christian public square about race but not about sex:

The theological problem has to do with how we define righteousness for the public square. Russell Moore doesn’t want to build a Christian nation except on racial issues, which is like wanting a nation to be Christian every day between 9:45 am and 11:12 am. If Jesus is Lord of all, we must listen to Him on racial issues in the public square. If He isn’t, then we don’t have to. What we don’t get to do is pick and choose. Under the new covenant there is no unique chosen nation, of course. In the new covenant, every nation must be discipled, and there is no exceptionalism there. But whether you want righteousness in tiny slivers, or righteousness across the board, you still have to define it.

Sorry, Pastor Wilson, but you are picking and choosing all the time. Welcome to the novos ordo seclorum; find your inner 2k self. What is Christ’s will about the military? Read the Old Testament for “holy” war and invade Mexico? What does Christ reveal about idolatry and blasphemy? Send Jews and Muslims packing (the way King Ferdinand and Queen Isabella did)?

Theonomists are all bluff. They don’t virtue-signal. They obedience-signal. Worse, they know they’ll never have to live with their braggadocio.

BenOp There, Done That

Alan Jacobs explains why Rod Dreher’s Benedict Option is unobjectionable:

The Benedict Option, as I understand it, is based on three premises.

1. The dominant media of our technological society are powerful forces for socializing people into modes of thought and action that are often inconsistent with, if not absolutely hostile to, Christian faith and practice.

2. In America today, churches and other Christian institutions (schools at all levels, parachurch organizations with various missions) are comparatively very weak at socializing people, if for no other reason than that they have access to comparatively little mindspace.

3. Healthy Christian communities are made up of people who have been thoroughly grounded in, thoroughly socialized into, the the historic practices and beliefs of the Christian church.

From these three premises proponents of the Benedict Option draw a conclusion: If we are to form strong Christians, people with robust commitment to and robust understanding of the Christian life, then we need to shift the balance of ideological power towards Christian formation, and that means investing more of our time and attention than we have been spending on strengthening our Christian institutions.

Jacobs doesn’t understand why anyone would dissent. I largely agree, though I have to admit I’m not willing to give up on HBO or Phil Hendrie just yet. At the same time, I understand that certain — ahem — television shows and Phil’s humor may not be appropriate for children.

The dissent is not with the specifics of Rod’s BenOp. The dissent is with Dreher’s (and Jacob’s) sense of discovery. Some Christians for a long time have thought about American society, the necessity of alternative institutions, and the problem of passing on the faith in ways that Dreher seems only now (after Obergefell) to have recognized. The dissent also includes some frustration over people like Rod ignoring those earlier forms of opting out of the cultural mainstream. For a long time, the mainline Protestant churches, which is where I believe Rod started his Christian journey, thought the fears of fundamentalists about the wider society were delusional, based on conspiratorial thinking or worse. Only once the good taste of mainline church life needed to reckon with homosexual clergy and marriage did conservatives in mainline churches begin to entertain the sort of thoughts that fundamentalists (and some ethnic Protestants) had sixty years (or more) earlier. Even at Jacobs’ former institution (Wheaton College) and probably at his current one (Baylor), fundamentalism is/was something to be avoided. Why? It was separatist, sometimes even — trigger warning — double separatist. But now, not separating is a bad thing? Hello. The train left the station.

Will naming such cultural segregation after a saint and linking it to a moral philosopher (Alasdair MacIntyre) make fundamentalism look more attractive? Probably. But I’d like Dreher to acknowledge those saints who came in between Monte Cassino and After Virtue. They were ahead of this time even if coming after Benedict.

Today's Lesson in Ecclesiology

From the far right:

After Pope Benedict XVI resigned, there was a near-universal agreement among Church leaders that his successor should make it a top priority to bring the Roman Curia under more effective control: that is, to govern the Vatican well. In the daily conferences leading up to the 2013 conclave, one cardinal after another spoke out in favor of administrative reforms. Not surprisingly, after his election Pope Francis soon pledged himself to the cause of Vatican reform. It is not an easy task, and to date we have not seen the fruit of his efforts (except in Vatican financial affairs, where the reforms driven by Cardinal Pell are taking effect), but it will be fair to judge this pontificate on the Pope’s success or failure in streamlining and taming his own bureaucracy.

But the problems of Church governance do not stop at the Vatican walls. Especially because Pope Francis has indicated a desire for decentralized leadership, the Church will need bishops who govern effectively.

How often have you heard complaints about a bishop’s prayer life? Not often; very few people are presumptuous enough to judge the quality of another man’s prayers.

Have you heard complaints about a bishop’s teaching? Yes, occasionally. Frustrated Catholics will sometimes say that a bishop’s public statements on doctrinal issues have been confusing or misleading. Far more frequently there will be laments that the bishop remains silent when a clear teaching statement is necessary.

Still, by far the greatest source about a bishop’s performance will involve his governance. The appointment of pastors, the decisions to close parishes or schools, and the diocesan budget priorities will always be easy targets for critics. But even beyond that, the most common complaints involve not the bishop’s acts of governance, but his inaction: his failure to respond to complaints about liturgical abuse or parish mismanagement; his unwillingness to rebuke prominent Catholics who flout the teachings of the Church; his acceptance of religious-education programs that mislead young people and leave them ignorant; his tolerance for priests who have lapsed into complacency or worse.

Granted, lay Catholics should spend less time complaining about their bishops, and more time praying for them. Nevertheless it is instructive to see the nature of their complaints. We certainly need bishops who pray fervently and preach effectively. But we also need bishops who govern well. Above all, we need bishops who want to govern.

From the Protestant left:

You, as a baptized Christian and ordinary member of a church, are responsible for protecting the gospel and the gospel’s ministry in your church by discipling other church members.

Remember Ephesians 4:15–16. The church builds itself up in love as each part does its work. You have work to do to build up the church. And part of that includes the ministry of words. A few verses later, Paul says, “Speak the truth, each one to his neighbor, because we are members of one another” (v. 25). Speak truth to them, and help them to grow. Our words should be “good for building up someone in need, so that it gives grace to those who hear” (Eph. 4:29). Also, make yourself available to be spoken to. Are you willing to listen?

Basic Christianity involves building up other believers. It is a part of fulfilling the Great Commission and making disciples. Speaking of . . .

If through union with the second Adam God has reinstated you as a priest-king, your whole life should reflect the gospel in word and deed. You are an ambassador. Paul’s charge and example is worth repeating here:

He has committed the message of reconciliation to us. Therefore, we are ambassadors for Christ, certain that God is appealing through us. We plead on Christ’s behalf, “Be reconciled to God.” (2 Cor. 5:19b–20)

Every Christian has been reconciled, and thus every Christian has received this message of reconciliation. Therefore, we plead and we pray for sinners to be reconciled to God.

This, too, is a part of your job. The command to “Go and make disciples” belongs to you (Matt. 28:19).

From the moderate Calvinist middle:

1. Christ who has instituted government in his church has furnished some men, beside the ministers of the Word, with gifts for government, and with commission to execute the same when called thereto. Such officers, chosen by the people from among their number, are to join with the ministers in the government of the church, and are properly called ruling elders.

2. Those who fill this office should be sound in the faith and of exemplary Christian life, men of wisdom and discretion, worthy of the esteem of the congregation as spiritual fathers.

3. Ruling elders, individually and jointly with the pastor in the session, are to lead the church in the service of Christ. They are to watch diligently over the people committed to their charge to prevent corruption of doctrine or morals. Evils which they cannot correct by private admonition they should bring to the notice of the session. They should visit the people, especially the sick, instruct the ignorant, comfort the mourning, and nourish and guard the children of the covenant. They should pray with and for the people. They should have particular concern for the doctrine and conduct of the minister of the Word and help him in his labors.

As always, the one, the many, or the few.

Rev. Kev, Bring 'Em Home

Kevin DeYoung, on the threshold of becoming Presbyterian, lists 10 reasons he is thankful for the PCA. The last one goes like this:

10. Opportunity. The PCA is a young denomination. I’ve moved from the oldest Protestant denomination in the country to one of the newest. There are always challenges that come with youth (who am I? what will I be when I grown up? how do I relate to those who have gone before me?). But there are also great opportunities too.

Like pursuing a gospel-driven diversity that listens and learns without patronizing and pigeon-holing.

Like engaging a wayward world with more theology, more conviction, more worship, and more of God.

Like showing the world that real unity can only be found in truth, that the richest doctrine leads to the fullest doxology, that the highest Christology produces the best missiology, and that staunchest Calvinists can be the most loving people you’ve ever met.

So, why doesn’t the Gospel Coalition join the PCA? Why don’t the allies follow Kevin and realign with a Reformed church? I understand that would mean the end of the Gospel Coalition. But if we have churches like the PCA, why do we need the Gospel Coalition

The Gateway Drug to the Gospel Coaltion

Peter Dietsch gets off to a great start about the importance of ecclesiology to being a Christian:

As you can hopefully tell from the language of the confession, the Westminster Divines had a decidedly high ecclesiology. I’ve found that a good way to test whether or not someone has a high ecclesiology (what they believe about the importance of the visible church) is to ask a question that try to ask of every candidate who comes before presbytery for ordination: “What do you think about this statement: The visible church is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation.”

This question really strikes at the heart of what one believes about the importance of the visible church, whether or not they have a high ecclesiology. For, as the confession here teaches (and Jesus and the Apostles taught), the visible church is the institution through which God ordinarily confers salvation. The Great Commission to make disciples by baptizing and teaching Christ’s commands is given to the visible church (Matthew 28:18-20), preachers are sent to preach the gospel by the church (10:15), the sacraments are administered in and by the church (Acts 2:41-42; Matthew 28:19; Ephesians 4:4-6, 1 Corinthians 11:17-34), church discipline and the corporate sanctification of God’s people takes place in the church (Matthew 18:15-20; 1 Corinthians 5:1-13; 2 Corinthians 2:5-10).

But then he takes most of it back when he makes the invisible church more important than the visible:

More could be said and I could go on; however, as one who professes to have a high ecclesiology, I wish at this point to say how my high regard for the visible church was arrested and challenged this week. Being a baptized member of the visible church is important, but it of far greater importance that one be a member of the invisible church!

This point was struck home to me with particular impact this week as I’ve been preparing for the sermon this coming Sunday. The text for our sermon is from John 1:19-34. John the Baptist testifies before some Jews who come as a delegation from Jerusalem as to the nature of his ministry – why he is preaching and baptizing. He says that he is voice crying in the wilderness (John 1:23) and that he baptizes in order that Jesus might be manifested (or revealed) to Israel (John 1:31).

And then, in order to clearly delineate between his outward and temporary ministry and the inward and eternal ministry of Jesus, John the Baptist makes the point: I baptize with water, but Jesus who is the Lamb of God who takes away the sin of the world, He baptizes in the Holy Spirit (John 1:33).

Fine, but who is akin to Christ today? The Holy Spirit? But why does God give to the visible church the ordinances other than to connect the visible with the invisible, the Spirit’s call with the word preached?

Unto this catholic visible church Christ hath given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints, in this life, to the end of the world: and doth, by his own presence and Spirit, according to his promise, make them effectual thereunto. (WCF 25.3)

Folks who think they are members of the invisible church need the visible church to confirm that thought. Otherwise, they will think that visible church membership is optional and choosing the right one is merely a matter of preference.