Norman Geisler Systematic Theology, Vol. 4

Chapter 74The Ordinances of the Visible ChurchNorman GeislerSystematic TheologyPowerPoint Presentation created by Mark E. Hardgrove, Ph.D., D.Min. The OrdinancesSome (Bullingerites) say there are no continuing ordinances in the church.Others (ultradispensationalists; Bereans) claim there is one.Most Protestants say there are two.Roman Catholics insist there are seven.In addition, Catholics consider the ordinances to be a cause of grace.Anglicans and Lutherans view them as a means of grace.Others, Baptists, Pentecostals, Nazarines, etc., believe they are a symbol of grace.The Roman Catholic View of SacramentsThe Council of Trent (1545-1563) proclaimed in general that if any one shall say that the sacraments of the New Law were not all instituted by Jesus Christ our Lord . . . Let him be anathema. This excommunication includes almost all Protestants, because there adhere to less than seven sacraments. ~ GeislerThe Nature of the SacramentsThe word sacrament means a sacred or holy thing.It is not merely a sign, but a cause of grace.A thing perceptible to the senses, which on the grounds of Divine institution prossesses the power of effecting and signifying sanctity and righteousness.It is anathema to claim that grace is not conferred from the work which has been worked.Grace is not from faith alone.The Function of the SacramentsOutward sign that the inner workings of Gods grace occur.The sacraments contain the grace which they signify.The sacraments or effective objectively, whether or not their efficacy is felt subjectively.Sacraments confer grace immediately, without mediation of ficudial faith.Sacraments operate by the power of the completed rite.Sacraments move God to bestow grace through the sacrament.The Necessity of the SacramentsThe purpose of the sacrament is to bestow the grace of God through the Roman Catholic Church to its recipient in seven stages from birth to death.The Number of the SacramentsThe Council of Trent proclaimed that there are seven sacraments:BaptismConfirmationThe EucharistPenanceExtreme UnctionHoly OrderMatrimonyAdministration of the SacramentsExcept for Baptism and Matrimony, a special priestly or episcopal power conferred by the Holy Order, is necessary for the valid ministration of the Sacraments.Only human beings are valid recipients of sacraments, and, excepting the Sacrament of Penance, neither orthodox belief nor moral worthiness is necessary for the validity of the Sacrament, on the part of the recipient.Catholic Defense of 7 SacramentsAcknowledging that the Bible and Church Father do not agree on the enumeration of the seven sacraments, the Catholic scholars seek to defend them on these grounds:Theologically: They claim that they have existed since the 12th century. Later confirmed that it was from the 13th century.Historically: The Greek-Orthodox church, the nestorian and monophysite sects of the fifth century held to the 7-fold number.Speculatively: It is argued that the number 7 of the Sacraments flows from the analogy of the natural life of the body.Two Important SacramentsOn the two sacraments that Catholics and Protestants agree on, Baptism and Eucharist (The Lords Supper), there are differences on the nature of the sacraments.The Sacrament of BaptismThe Council of Trent declared that baptism must be administered with water.Catholics argue that even baptism done by heretics (Protestant and others) in the name of the Trinity is valid.Denial of infant baptism is heresy.Baptism confers the grace of justification.Baptism is a one and for all act, not to be repeated.The Sacrament of the Holy EucharistCatholics argue that the bread and wine are literally transformed into the body and blood of Christ. This is known as transubstantiation.As such, it is deemed appropriate to worship the consecrated elements as God.This view is based primarily on the words of Jesus at the Last Supper: This is my body (Matt. 26:26; cf. 1 Cor. 11:24).Protestant Response to the Catholic View of SacramentsResponse regarding the Number of SacramentsThe Bible does not summarize the Sacraments in the figure seven.No formal enumeration of seven Sacraments is found in the Church Fathers.It cannot be shown that any one of the seven Sacraments was at any particular time instituted by a Council, a Pope, a Bishop or a Community.Nowhere does the Bible teach that marriage, penance, and confirmation are sacraments.Response Regarding the Nature and Necessity of the SacramentsBaptismal regeneration is contrary to grace, which precludes works.Baptismal regeneration is contrary to the need for faith. The Bible consistently maintains that faith alone is the condition for receiving Gods gift of salvation.Baptismal regeneration is contrary to Pauls teaching. God did not send me to baptize, but to preach the gospel (1 Cor. 1:17).Baptism of Desire proves that baptism is not essential. Even Catholics state that one can be saved if the desire to be baptized was present but the opportunity was not.Response to TransubstantiationIt is not necessary to take some phrases literally I am the vine (Jn. 15:1); I am the gate (Jn. 10:9); this is my body (Matt. 13:11).It is not plausible to take Jesus words literally. Vivid phrases are no proof of their literalness, any more than God is literally a rock (Ps. 18:2), a bird (Ps. 63:7), a tower (Prov. 18:10), and so forth.It is not possible to consistently take a physical view. Jesus was right in front of them handing them the elements. It is idolatrous to worship the elements.Response to TransubstantiationTransubstantiation undermines belief in the resurrection.The mass shows no evidence of being a miracle. The Catholics claim it is a miracle, but if Mass is a miracle, then virtually any natural empirical event could also be a miracle, and if this is true, then nothing is a miracle, since nothing is unique.The problem with viewing the Eucharist as a bloodless sacrifice. It diminishes the sacrifice on the cross.The multilocality of Christs physical body. To argue for the actual presence of the Lords body borders on monophysitismcomingling the two natures in one nature.The View That There Are No OrdinancesThe View of No OrdinancesSalvation Army, under Booth adopted a nondenominational policy; while he drew criticism for observing no sacraments, he denied he was against them.The Bullinger View, E. W. Bullinger, a noted Greek scholar and father of ultradispensationalism, which contends that true church did not appear until Pauls prison epistles and thus were not commanded to observe the sacraments, which are not mentioned in the prison epistles.

Response to No-Ordinance ViewIn truth Booth did not reject the ordinances, but he omitted them on pragmatic grounds, seeing them as an endless source of conflict.Bullinger, on the other hand, argued: 1)The Christian church did not begin until after Acts 28, therefore baptism and the Lords Supper do not apply to the church; 2) there are no references to water baptism in any epistle written after this time.In response to Bullinger, the first argument is at best an argument from silence and therefore very weak. Second, Paul alludes to baptism as burial in later epistles. Third, it can be demonstrated that the church existed prior to Acts 28. Fourth, this view engages in distinctions without real differences. Finally, this view misses the whole point of Acts 10 where Peter called the Gentiles to be baptized into Christs body.The Berean View (One Ordinance)This is the view of the ultradispensationalists, which claims that there is only one ordinance for the churchthe Lords Supper. This view holds that the church began sometime between Acts 9 and 13. They believe they can avoid Bullinger-related criticisms and retain the Lords Supper without hold to water baptism.The Berean View (Response)First, it is an argument from silence.Second, it makes distinctions without real differences.Third, the position that the church did not exist before Paul is erroneous.Fourth, the church existed at least from the time the Holy Spirit baptized people into Christs body at Pentecost.Fifth, water baptism took place after Acts 9-13Sixth, confuses OT prophesies that Gentiles would be blessed with there being to predictions as to how they would be on the same level, soteriologically, as the Jews.Seventh,claims that there are different gospels contradicts Paul.Protestant Views on the OrdinancesDifferences Concerning BaptismThere are differences over mode of baptism. Some believe the correct method is immersion while others by effusion (sprinkling or pouring).There differences over the candidate for baptism. Some insist that candidate must be a believer, while others baptize infants.There are differences over the efficacy of baptism. Some hold to baptismal regeneration, while others do not. Some see baptism as symbolic, while others see it as a means of grace.Differences Concerning the Lords SupperProtestants differ in the nature, number, participation and effect regarding the Lords Supper.Roman Catholicism claims that the bread and wine become the body and blood of Christ (transubstantiation).Protestants hold two other primary views (consubstantiation and memorial).Catholics view the Eucharist is a means of grace.Nonsacramentalists insist it is a symbol of grace.The Ordinance of Baptism

The Command to Be BaptizedJesus commanded it in Matthew 28:18-20All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching to obey everything I have commanded you. And surely I am with you always, to the very end of the age.The Command to Be BaptizedNot only did Jesus command it, but His disciples practiced it:

Peter: Acts 2:38; 10:47Paul: Acts 19:1-6; 22:16Phillip: Acts 8:27-40The Command to Be BaptizedThe debate on baptism falls into two basic categories:

Pedobaptists (lit.: child-baptizers)Anabaptists (lit.: rebaptizers)The Argument for Infant BaptismBaptism is like the OT circumcision (performed on infants).Proponents of this view appeal to Colossians 2:11-12.However: 1) the text says nothing about baptizing infants, 2) only males were circumcised in he OT, 3) the text mentions faith as the means by which one is saved. Faith is the only means of salvation and infants are not old enough to believe.The Argument for Infant BaptismThere were many household baptisms in the NT.Four times the NT mentions whole households being baptized. A household would normally include infants.However: 1) the text does not say infants were baptized, there is evidence in the passages that no infants were baptized, 3) Lydia was a single woman and virtuous, she had no children.All that support infant baptism must argue from silence, which is a weak argument at best.The Argument for Infant BaptismEvery instance of NT baptism is of an adult.Belief is a condition for being baptized, and infants are not able to comprehend faith, or to believe.Baptism is an outward symbol of an inner reality, therefore one must believe and be saved before being baptized.The Mode of BaptismArgument for Pouring: Sprinkling or pouring symbolizes the acts of salvation as in sprinkling the blood on our souls or pouring the Holy Spirit in our lives. Acts 1-2 indicates that baptism is symbolized by pouring. Peter said in Acts 2:17 (quoting Joel), I will pour out my Spirit on all people.Response: Early believers were also immersed in the Spirit, since Luke says the room was filled with the Spirits presence (2:4).The Mode of BaptismArgument for Sprinkling: Sprinkling was a common figure of salvific speech under both covenants. Heb. 12:24 states, Jesus [is] the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.Response: Salvation is sometimes symbolized by sprinkling; however, water baptism never uses this symbol in the NT, and two, death and resurrection are at the heart of the gospel (1 Cor. 15:3-5), which is best symbolized by immersion (Rom. 6:4).The Mode of BaptismArgument for Sprinkling: Isaiah speaks of sprinkling many nations (Isa. 52:15), which is the passage the Ethiopian eunuch was reading when eventually Philip baptized him (Acts 8:36).Response: The better translation for the word in Isaiah is startle and not sprinkle. Also, neither Luke (the author of Acts), Philip, or the Ethiopian make the connection between his baptism and text of Isaiah.The Mode of BaptismArgument favoring baptism by immersion:Jesus was baptized by immersion He went up out of the water (Matt. 3:16).John baptized where there was much waterJohn 3:23The Eunuchs baptism was by immersioncame up out of the water (Acts 8:39).The Early Church baptismal tanks support immersionThe Greek word baptizo found in the New Testament means "to immerse."The Mode of BaptismExceptions to ImmersionThe Didache was written around A.D. 70 and, though not inspired, is a strong witness to the sacramental practice of Christians in the apostolic age. In the 7th chapter, the Didache reads, "Concerning baptism, baptize in this manner: Having said all these things beforehand, baptize in the name of the Father and of the Son and of the Holy Spirit in living water [that is, in running water, as in a river]. If there is no living water, baptize in other water; and, if you are not able to use cold water, use warm. If you have neither, pour water three times upon the head in the name of the Father, Son, and Holy Spirit." [Note that immersion was the norm, effusion was the exception in extreme cases.]Views On The Lords Supper

Five ways to understand Jesus words, This is my body . . .Transubstantianally/physically (Roman Catholic)Really/actually (Eastern Orthodox)Consubstantially/permeationally (Lutheran)Spiritually/dynamically (Reformed)Symbolically/memorially (Zwinglian/Baptist)Roman Catholic ViewThe official Catholic viewtransubstantiationaffirms that the elements of bread and wine are transformed, under priestly administration, into the actual body and blood of Jesus.Lutheran ViewLutherans adopt the consubstantiation view that Christs actual body is in and under the elements, penetrating in the same way that fire penetrates metal. It is not that the bread and wine have become Christs body and blood, but that they are the body and blood in addition to the bread and wine. Like Catholics, Lutherans believe that the sacrament is a means of grace.Reformed ViewThe Reformed view is that the bread and wine spiritually contain the body and blood of Christ; He is found in the sacrament in a spiritual, dynamic sense rather than through physically or bodily presence. The elements signify the body and blood of Christ, and they seal the believe with the assurances of Gods promises. The elements do not impart grace, but they elicit faith which appropriates Gods benefits.Memorial ViewExpressed by Reformation leader Ulrich Zwingli, this view is that the Lords Supper is a memorial (symbolic) act which commemorates the death of Christ. Those who hold this view prefer to use the term ordinance rather than sacrament.Symbolically, the value lies in simply receiving by faith the benefits of Christs death. It is a visual reminder of the life and sacrifice of Christ for sinners. Evaluation of these viewsThe Roman Catholic view is unfounded because:It is not necessary to take the words of Jesus literallyIt is not plausible to take the words of Jesus physicallyIt is not possible to take a physical viewIt is idolatrous to take a physical viewIt undermines belief in the Resurrection to take the physical view.Evaluation of these viewsThe Lutheran view is not much better:How could Christ by physically with them in a human body, and also be in the bread and wine?How could two material substances be simultaneously in two places?In Pauls account of the Lords Supper he says nothing about Christs presence in the elements.Evaluation of these viewsThe Reformed view:Cannot be referring to Christs omnipresence as God, for in that sense He is everywhere.Cannot mean He is spiritually there in His human nature.Cannot mean that He is automatically there in a spiritual way to bless those present, for only those who participate by faith in a worthy manner have this experience. Therefore, the elements symbolize the sacrifice of Christ and the presence of Christ is dependant upon the faith of the recipient.Efficacy of the OrdinanceSacrament versus OrdinanceViews claiming Jesus is present in the elements are sacramental; they hold that the elements are a means of grace.This is contrary to the claim of the passage, Do this in remembrance of me and you proclaim the Lords death (1 Cor. 11:24, 26)Communions efficacy did not depend on the elements or the ritual but on the faith and reception of the participant.Biblical Basis for the Lords SupperMatthew 26:26-2826 And as they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, Take, eat; this is My body. 27 Then He took the cup, and gave thanks, and gave it to them, saying, Drink from it, all of you. 28 For this is My blood of the new covenant, which is shed for many for the remission of sins.Biblical Basis for the Lords Supper1 Corinthians 11:23-3123 For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; 24 and when He had given thanks, He broke it and said, Take, eat; this is My body which is broken for you; do this in remembrance of Me. 25 In the same manner He also took the cup after supper, saying, This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me. 26 For as often as you eat this bread and drink this cup, you proclaim the Lords death till He comes. 27 Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of the bread and drink of the cup. 29 For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lords body. 30 For this reason many are weak and sick among you, and many sleep. 31 For if we would judge ourselves, we would not be judged.An Outline of the Biblical Data on CommunionThe Names of CommunionA. The Lords Supper (1 Cor. 11:20)B. The Lords Table (10:21)C. Communion (10:16)D. Eucharist (Thanksgiving, 11:24)The Elements of CommunionA. Bread (This is my body, 11:24)B. The Cup (11:25)C. Cup of blessing (10:16)D. Cup of the Lord (10:21)The Participants in CommunionA. Believers (My brethren, 11:33)B. Those who examine themselves (11:27-28)The Location of CommunionA. When you come together in one place (11:20, NKJV)B. When you come together as a church (11:18)The Frequency of CommunionA. The early church: daily (Acts 2:46)B. The later church: weekly (Acts 20:7) C. Any church: As oft as you do it (1 Cor.11:26)The Meaning: It is a . . . A. Remembrance service (11:24) B. Communion service (10:16) C. Covenantal service (11:25; cf. Mat. 26:28) D. Fellowship service (11:18; 11:33) E. Thanksgiving service (11:24) F. Proclamation service (11:26) G. Anticipation service (11:26) Feetwashing as a SacramentJohn 13For more information on this subject refer to the work of J. Christopher Thomas, Footwashing in John 13 and the Johannine Community, Sheffield, England: Sheffield Academic Press , 1992.

John 13Though not discussed by Geisler, there are several groups that observe feet washing as an ordinance of the church.Jesus told Peter, If I do not wash you, you have no part with me (v. 8b).Peter immediately submitted and offered his head and hands as well, to which Jesus said, He who is bathed needs only to wash his feet, but is completely clean. . . . (v. 10a).J. Chris Thomas notes that the words of Jesus carry spiritual significance. If Peter did not submit his relationship with Jesus would be over. Jesus didnt want to give him a bath, because Peter had already bathed, but his feet were dirty from the walk from his house to the Upper Room.John 13Thomas notes that the account of the feet washing is found in Johns Gospel where we would expect to find the Lords Supper. He argues that this is for theological purposes, intending to commend this act as an ordinance in the church on the same level as the Lords Supper.After washing the disciples feet Jesus says, Do you know what I have done to you? You call me Teacher and Lord, and you say well, for so I am. If I then, your Lord and Teacher have washed your feet, you also ought to wash one anothers feet. Four I have given you an example, that you should do as I have done to you. Most assuredly, I say to you, a servant is not greater than his master; nor is he who is sent greater than he who sent him. If you know these things, blessed are you if you do them (12-17).John 13Thomas asks what more could Jesus have said to indicate that we, the church, should do this, that is, wash one anothers feet. From a sacramental point of view, what is the symbolic value of this act as it related to salvation? It is not, says Thomas, merely an example of servanthood, but from a sacramental perspective, it symbolizes something related to salvation.What? Go back to Jesus words to Peter. He who bathed needs only to wash his feet. Thomas argues that bathing is a reference to baptism, and that the dirty feet represent that fact that even believers sometimes sin. Do they need to be rebaptised every time they fail? No, the blood of Jesus continues to cleanses us from all unrighteousness. Feet washing symbolizes this continued cleansing and forgiveness that He offers.Denominations that Observe Foot Washing as an OrdinanceMany Baptists observe the literal washing of feet as a third ordinance. The communion and foot washing service is practiced regularly by members of the Separate Baptists in Christ, General Association of Baptists, Free Will Baptists, Primitive Baptists, Union Baptists, Old Regular Baptist, and Christian Baptist Church of God. In addition to the Church of God (Cleveland, TN), Church of God in Christ, and Brethren in Christ. Feet washing is also practiced as a third ordinance by many United Baptists, General Baptists, Independent Baptists and Pentecostals.To purchase Thomas book: Footwashing in John Thirteen and the Johannic Community Author: John Christopher Thomas Format: Hardcover Publish Date: February 1992ISBN-10: 1850753083 ISBN-13: 9781850753087http://www.allbookstores.com/Footwashing-John-Thirteen-Johannic-Community/9781850753087