Baptism and Covenant Theology - Part the Third

Which I didn't to have! But there we are, always good to keep playing and thinking about stuff and so we continue with Paul's word's to the Colossians as found in chapter two:

'In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.'

Brian Chapell1 leads me into a place whereby Paul's words are thought of as acting as a reminder that salvation comes through faith, and that the rite of circumcision that once signified the benefits of Abraham’s covenant has been replaced by baptism. A thought that finds some support in Calvin's Institutes as it lead me to a place where the fulfilment and truth of baptism are likewise the truth and fulfilment of circumcision too  - signifying one and the same thing (this is what notes from various lectures tell me).

One of the biggest concerns I have when trying to see the baby for the bathwater is that Paul's teaching is more often than not a remedy against error and heresy rather than him trying to establish a theology of whatever is before us - in this case baptism. Different tacks are taken when correction rather that establishment are the key and these, whilst 'fit for role' are often confusing for parctice :-)

In the Romans two (28-29) passage I understand the 'circumcision of the heart' to be a mark of the believer, whether circumcised in the flesh or otherwise, and more accurately of one who is not merely a follower of 'The Way' but is also a disciple. This would fit in with other passages (old and new) that talk of the uncircumcision and the way that uncircumcised who keep the laws have the 'circumcision of the heart' and put those who are circumcised in the flesh, who do not, to shame.

It does therefore talk of Jew and Gentile who have this inner circumcision - where the place of baptism is makes for interesting conjecture.

The Romans six 'baptism into Christ Jesus' and the reality that baptism finds its fulfilment in the cross makes the 'buried with him' all the more real as we pass below the surface of the water (a reason I prefer immersion to sprinkling) and are buried beneath the waves. That said, NT practice was to do that with the sprogs rather than flick water at them. We are baptised into the merits and benefits of Christ (and His salvific and atoning act) in exactly the same way that the covenant of circumcision brings the Jews into the benefits of Abraham.

I can understand your desire for separation and wonder if this owes as much to your baptist stance as the seeking interchangeability does for those who are of the paedobaptism persuasion?

Here's a bit more grist to the mill either way (I'll do arguments against and sacramental stuff shortly)

Hope this helps

V


1 A Pastoral Overview of Infant Baptism, Gregg Strawbridge; 2003, Presbyterian and Reformed
 ISBN 10: 0875525547

Can we preach the Good News and still respect other faiths?

So here we are with the second of the evangelism triplet:

Can we preach the Good News and still respect other faiths? 

This is one of the really interesting and challenging of questions in that it finds itself occupying the same framework and considerations that those who ask the questions about the sort of church people should come back to and the 'exclusivity' issue that troubles so many in terms of having 'One god many iterations'.

First and foremost we have decide what position we occupy with regard to God. As I understand it there is but one God - that's the teaching of the Christian Church. God has three separate natures but is of one substance (take a look at ousios and the blasted trinity posts elsewhere on this blog) and Christianity it a monotheistic faith (mono = one, theos = god) and so I have to say that the 'all the same god - just a different name' approach does not fit with my own belief (as a Christian). 

BUT

The question uses the term respect and the answer to that is that unless one respects other people and their beliefs (or lack of belief) then our own faith and professed Christian attitudes are hollow and valueless. I have relationships with people of many and no faiths and I am especially impressed by the commitment and devotion shown to their faith as Muslims. We share our respective faiths and often find that we coalesce (no surprise there when one considers the history of Islam) but I'm sure we both also present our beliefs in mutual respect and the hope that the other will come and join us. I have people I consider to be friends (not bessies - but nevertheless they are friends) and whilst I respect (and even enjoy) their views - I still would love to see them come and join my club (and I assume they would like the opposite and have me join them).

I respect the fact that other people think and believe differently to me - although I sometimes worry when they're in the same church (locally or denominationally speaking) - but I believe that what I have found is the right path and therefore, having found something I consider worth having, I want to share it with others. I do the same with good magic shops, eating places and the like - it's called being in relationship!

But being in relationship with God (for I don't do religion) means that I bring Him into all my dealings and relationships and so whilst respect is present, so too is God.

So the answer to the question has to be: We cannot preach the Good News to others unless we respect them and their beliefs. We are called to be ellenctic and this form of dialogue demands that we speak and listen (the first being so easy where I'm involved and the second always a hard task) equally and afford people the rights, respect and dignity, that our faith demands.

Looking back to Micah we find ourselves being made aware that God expects justice, mercy and humility and these three are met under the label 'respect' - respect for self, for others and for God.

The problem is that some of my friends tell me that we must never try to share our faith with Jews because they are the chosen people. They continue that we must never try to share our faith with Muslims because they are, like us, an Abrahamic faith. They then tell that we mustn't tell people of no faith because we are being superior to them and we mustn't try and evangelise this religion, or that religion, or ...  because then we are causing division and being exclusive and other negatives besides.

We are told that we are to share the Good News (and that's the Gospel truth) and that we should go and do it without hesitation - in and out of season (that means when it's popular and when it's not - when we feel like it and when we don't feel like it) to ALL people (Abrahamic, Jewish, none and cultic).

So the simple answer is 'Yes' - the difficult answer is to be found in the bits above this sentence :-)

Pax

Ten hour a week Christians?

The idea that Christians spend a maximum of ten hours a week in church or church-related acts was greeted with some asking how come so little and others wondering how they could get those they knew to do more than a couple of hours on a Sunday!

When I talk to people about church I get a response like that of the person whose comment I posted on Tuesday (let me remind you):

"There can be but one response to your questions: It's not as easy as you make it out to be!!!

I have work, family and other interests that all take place along with church life. I don't have the privileged position of being paid to do church work all day so that I can engage with other things outside of church like you. You place so much guilt upon people like me because of the choices I make and this is extremely unfair. I think you need to be more realistic and loving towards others."

There are, generally, four elements in the responses I receive when I start to ask people about their attendance at church on a Sunday and other times. Oddly, I get the same response when I ask about prayer life (usually bordering on the low to non-existent) and the Bible study. I would like to break each element down and dialogue with them individually and then as a whole:

1. You place so much guilt upon people like me

Now although I don't tell people they are wrong, they assume that this is the case and experience guilt! My experience is that whenever I feel guilt it is usually because I know I'm guilty and this fact has been brought to light. But of course here it is an accusation. I am in the wrong because I have elicited this response and so have caused this bad emotion to exist.

I would rather feel that I had convicted people (that is led them to identify and resolve to do something about a sin of omission or commission) than condemned them (for isn't this what guilt does?). After all I have always understood that God convicts us of our sins and satan condemns us for them.

2. Because of the choices I make

This is the interesting part of the response because it announces to the world that whatever it is that the person has (or more often not) done is actually the result of a choice they have made! The haven't been made to do something bu force or circumstance but have, and I must make the point M'lud, Chosen to act as they have. It is the pitfall of having free choice (out comes Epicurus and free-will) that we can choose to do that which we know is the wrong (at not the best) choice - our choice.

3. And this is extremely unfair.

I recall a film in which St Sean of Connery uttered those marvellous words:

"If you can't do the time, don't do the crime!"

Life is, it appears, most unfair in that the choices we make can lose prizes as well as win them. Life, like stocks and shares, is full of ups and downs and sometimes we can make the wrong decision and come out of it smelling like roses whilst the rest of the time (most of the time) we come out smelling like the stuff that has been put on the roses!
When we decide to become Christians we make the decision to do the things that make us look (and smell) like Jesus. We promise to read our Bibles, to pray and to do and be what someone who looks like Jesus (The Christ). I have to say that I think that it would be more unfair to actively choose to put off the things we know that we should do and not feel guilty (or better still 'convicted') about not having done them.

4. I think you need to be more realistic and loving towards others
I have to admit some pain here because although the writer is exhibiting a fair degree of mind-reading in assuming that I am not being loving (and therefore also assuming that my intention was not borne out of love and seeking the best for them in the same way I seek it for myself) the thought that I might not be 'loving' is an assignment that causes concern and some discomfort (to the point of pain). Fortunately the comment about me 'getting real' more than adequately swings the needle back towards indignation and all the pain is suddenly gone!
If by 'realistic' I am supposed to accept that people won't be at church every Sunday morning and won't turn up to Sunday evening services and won't come to something on a Monday, a Tuesday, a Thursday, A friday and (never on) a Saturday because (and here I quote) "I have work, family and other interests that all take place along with church life." then I'm sorry but I don't think I'll ever 'get real'.

If 'getting real' means that I will put things on when people can do them, well that's a valid message for the church (mind you, you're always welcome at the 09:30 Thursday communion or any other time when it's more convenient for people to gather an pray, communicate, study or just 'be church') and one that I too take on board (already have - but reminders always welcome).

Here's the bottom line: We ALL have family, friends, interests and thing that we would like to be doing. Additionally, many of us have jobs and thinks that call upon our time as a right, not as a gift (like church?), and these have to come before attending services, after all they pay for the time you give them so to avoid giving it is actually theft!

If by making someone aware of their situation I cause them to feel guilt then this is never my intention, but if guilt is what they feel then I am always happy and willing to help them deal with it; but don't ask me to excuse choices that are contrary to the good of the person or go against that which Christian values and standards would call me to encourage.

The 'it's not fair' defence is usually most commonly deployed when the outcome is not only fair but often is also the result of the 'unfairly treated' person's own actions and decisions. If I had a pound for every person who has used this gambit in education, employment, hobbies and family life than I'd be retired and living as a beach missionary in Maui (my true calling bishop ;-) ) - it's all part of the human condition called self and the sinful nature.

Church does need to be looking at being where the people are when they need it rather than standing with pointed toes and folded arms demanding people to come when it wants them to come. Discipleship takes Church into the world and fosters and facilitates at times (and in places) when (and where) Church can be done. Bible studies around pub tables on a Tuesday and communion at times when shift workers can come (we know they should get out of bed at eleven and make the effort really, don't we?).

But here's the real issue - those who call themselves Church need to man up and get committed and make their choices. If you're not committed, not a problem - come when you feel like it but don't expect to see your name on the first team list. Enjoy Sunday mornings at Lakeside (or wherever is near to you) and worship at the retail cathedrals with joy and be fulfilled. BUT - don't moan about how unfair life is or how guilty you feel or how others are favoured at the church, because you get what you deserve more often than the world would like us to believe.

We takes our pick and we makes our choices and we don't always get what we deserve (Thank You God!), but then again sometimes we do!

Priorities - ours to make and ours (as leaders) to help others make properly and well.

Pax