—-when He says, “This is my body.”  Well?  Surprise surprise—we find ourselves aligning with Calvin’s understanding.

From J.I. Packer:
At the time of the Reformation, questions about the nature of Christ’s presence in the Supper and the relation of the rite to his atoning death were centers of stormy controversy. On the first question, the Roman Catholic church affirmed (as it still affirms) transubstantiation, defined by the Fourth Lateran Council in 1215. Transubstantiation means that the substance of the bread and wine are miraculously transformed into the substance of Christ’s body and blood so that they are no longer bread and wine, though they appear to be. Luther modified this, affirming what was later called “consubstantiation” (a term that Luther did not favor), namely, that Christ’s body and blood come to be present in, with, and under the form of the bread and wine, which thus become more than bread and wine though not less. The Eastern Orthodox churches and some Anglicans say much the same. Zwingli denied that the glorified Christ, now in heaven, is present in any way that the words bodily, physically, or locally would fit. Calvin held that though the bread and wine remained unchanged (he agreed with Zwingli that the is of “this is my body… my blood” means “represents,” not “constitutes”), Christ through the Spirit grants worshippers true enjoyment of his personal presence, drawing them into fellowship with himself in heaven (Heb. 12:22-24) in a way that is glorious and very real, though indescribable.

On the second question, all the Reformers insisted that at the table we give thanks to Christ for his finished and accepted work of atonement, rather than repeat, renew, reoffer, re-present, or reactivate it, as the Roman Catholic doctrine of the mass affirms.

(see more of this article/bible study HERE)

Question 96: What is the Lord’s Supper?
Answer: The Lord’s Supper is a sacrament, wherein, by giving and receiving bread and wine, according to Christ’s appointment, his death is showed forth; and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace.

Question 97: What is required for the worthy receiving of the Lord’s Supper?
Answer: It is required of them that would worthily partake of the Lord’s Supper, that they examine themselves of their knowledge to discern the Lord’s body, of their faith to feed upon him, of their repentance, love, and new obedience; lest, coming unworthily, they eat and drink judgment to themselves.

Sunday I’m going to continue our look into the Holy Trinity.  We will also be sharing together in the Lord’s Supper.

“God plays the symphony of our salvation in three movements. Each movement is associated with a different Person of the Trinity: the Father, the Son, and the Holy Spirit. First, there is the work of God the Father in administering our salvation. The Father is the one who organizes and oversees the plan of salvation. Second, there is the work of God the Son in accomplishing our salvation. Jesus is the one who died on the cross for our sins and rose again to give us eternal life. Third, there is the work of God the Holy Spirit in applying our salvation. The Spirit is the one who takes what Jesus Christ has done and makes it ours. This is the plan, and the triune God has been working it out since before the beginning of time.”  

–Phil Ryken

When Jamie Lash recently took our Next Step class she mentioned studying under Vicki Taylor in high school.  I asked her to write something and she delivered.  Enjoy.

Hi Ladies of Christ Community Church,

 My name is Jami Lash. I’m a freshman at the University of Florida and a recent graduate of Orangewood Christian School.  I’ve been attending Christ Community Church since last fall, and a few weeks ago, I was handed a flyer for the upcoming Women’s retreat.  To my surprise, I recognized the speaker…it was my high school choir teacher and long-time family friend, Mrs. Vicki Taylor.  Mrs. Taylor inspires me and others by setting a beautiful example of how to live an all-encompassing, God-dependent life.   Whether it is in her work, relationships, or in daily conversation, she seeks to give God the glory holistically and love and encourage those around her.   Her wisdom emanates from the Father, but it has not come without difficulty.  Mrs. Taylor has endured tremendous suffering, yet she has always remained upbeat and faithful even through life’s difficulties.    Her singing conveys her passion for the Lord and understanding of just how much we need Christ to live in this broken world.   As a worship leader Sunday mornings, a professional performer, a vocal instructor, but most importantly a servant of the Lord, her powerful testimony impacts the world around her.

While she trained us in vocal exercises, she also cared about our hearts. In class, she took time to explain the deeper meaning behind lyrics, relating them to our lives, but more importantly to how they pointed back to God’s grace.   I grew spiritually just from being a part of our high school choir.  She sought to incorporate God’s glory into the class and into each aspect of our singing, even if it was secular literature.  She did this through making us listen to sermons, doing reflection journals, and discussing the connotative meaning behind each word in the song.  For Mrs. Taylor, it was not merely enough for us to get the notes right or to be on pitch, but to also convey a deep understanding of how to glorify God in our talents.  Love and respect for others were key principles of the class, making it a safe place for all to be vulnerable in singing and encouraging us to make “loud and bold mistakes,” reminding us that is how one learns best.  Because she pursued relationships with us and took time to give glory to God, she made a monumental impact on our lives.  It is encouraging to see a life “so beautifully lived.”

It is hard to put into words how much Mrs. Taylor has impacted me, but I hope you will not solely take my word for it. I hope that you all will come out and hear Vicki Taylor share her message about God’s grace and redemption on Saturday, May 12.

Thank you and in Christ’s love,

Jami Lash

Registration is free!

RSVP today to Paige French, pbemfrench AT gmail DOT com or 258-6542

This Excerpt from Concise Theology
by J.I. Packer is available today at the resource desk.

“This is what the LORD says—Israel’s King and Redeemer, the LORD Almighty: I am the first and I am the last; apart from me there is no God” (Isaiah 44:6).

The Old Testament constantly insists that there is only one God, the self-revealed Creator, who must be worshiped and loved exclusively (Deut. 6:4-5; Isa. 44:6– 45:25). The New Testament agrees (Mark 12:29-30; 1 Cor. 8:4; Eph. 4:6; 1 Tim. 2:5) but speaks of three personal agents, Father, Son, and Holy Spirit, working together in the manner of a team to bring about salvation (Rom. 8; Eph. 1:3-14; 2 Thess. 2:13-14; 1 Pet. 1:2). The historic formulation of the Trinity (derived from the Latin word trinitas, meaning “threeness”) seeks to circumscribe and safeguard this mystery (not explain it; that is beyond us), and it confronts us with perhaps the most difficult thought that the human mind has ever been asked to handle. It is not easy; but it is true.

The doctrine springs from the facts that the New Testament historians report, and from the revelatory teaching that, humanly speaking, grew out of these facts. Jesus, who prayed to his Father and taught his disciples to do the same, convinced them that he was personally divine, and belief in his divinity and in the rightness of offering him worship and prayer is basic to New Testament faith (John 20:28-31; cf. 1:18; Acts 7:59; Rom. 9:5; 10:9-13; 2 Cor. 12:7-9; Phil. 2:5-6; Col. 1:15-17; 2:9; Heb. 1:1-12; 1 Pet. 3:15). Jesus promised to send another Paraclete (he himself having been the first one), and Paraclete signifies a many-sided personal ministry as counselor, advocate, helper, comforter, ally, supporter (John 14:16-17, 26; 15:26-27; 16:7-15). This other Paraclete, who came at Pentecost to fulfill this promised ministry, was the Holy Spirit, recognized from the start as a third divine person: to lie to him, said Peter not long after Pentecost, is to lie to God (Acts 5:3-4).

So Christ prescribed baptism “in the name (singular: one God, one name) of the Father and of the Son and of the Holy Spirit”—the three persons who are the one God to whom Christians commit themselves (Matt. 28:19). So we meet the three persons in the account of Jesus’ own baptism: the Father acknowledged the Son, and the Spirit showed his presence in the Son’s life and ministry (Mark 1:9-11). So we read the trinitarian blessing of 2 Corinthians 13:14, and the prayer for grace and peace from the Father, the Spirit, and Jesus Christ in Revelation 1:4-5 (would John have put the Spirit between the Father and the Son if he had not regarded the Spirit as divine in the same sense as they are?). These are some of the more striking examples of the trinitarian outlook and emphasis of the New Testament. Though the technical language of historic trinitarianism is not found there, trinitarian faith and thinking are present throughout its pages, and in that sense the Trinity must be acknowledged as a biblical doctrine: an eternal truth about God which, though never explicit in the Old Testament, is plain and clear in the New.

The basic assertion of this doctrine is that the unity of the one God is complex. The three personal “subsistences” (as they are called) are coequal and coeternal centers of self-awareness, each being “I” in relation to two who are “you” and each partaking of the full divine essence (the “stuff” of deity, if we may dare to call it that) along with the other two. They are not three roles played by one person (that is modalism), nor are they three gods in a cluster (that is tritheism); the one God (“he”) is also, and equally, “they,” and “they” are always together and always cooperating, with the Father initiating, the Son complying, and the Spirit executing the will of both, which is his will also. This is the truth about God that was revealed through the words and works of Jesus, and that undergirds the reality of salvation as the New Testament sets it forth.

The practical importance of the doctrine of the Trinity is that it requires us to pay equal attention, and give equal honor, to all three persons in the unity of their gracious ministry to us. That ministry is the subject matter of the gospel, which, as Jesus’ conversation with Nicodemus shows, cannot be stated without bringing in their distinct roles in God’s plan of grace (John 3:1-15; note especially vv. 3, 5-8, 13-15, and John’s expository comments, which NIV renders as part of the conversation itself, vv. 16-21). All non-Trinitarian formulations of the Christian message are by biblical standards inadequate and indeed fundamentally false, and will naturally tend to pull Christian lives out of shape.