Question: How do I grow in my relationship with Christ?

This week we take a moment to give a short and succinct answer to a big question: how do you grow in your relationship with Christ?
 

To answer this question in a sentence: Come to church. Okay that may seem over simplified and too pastoral, but this is the scriptural and historical answer on how to grow in one's relationship with Jesus Christ. Of course no pastor is going to discourage you from spending time in the word and prayer at home on your own, but those things are not the ultimate expression of Christian spirituality. It is worship, rather, that allows an individual to grow but there can not be true growth outside the context of the church community. This is why Christians since the beginning of the church have gathered together to hear the Word of God read, to pray for one another, and to break bread in the same manner as Christ did in order to experience the presence of Christ in the gathered body of believers (Acts 2:46-47, 20:7; 1 Cor. 10:16, 12:26; Eph. 2:21-22, 4:15-16; Col 2:1-2)

The act of worship from the very beginning was an experience of sights, smells, tastes, sounds and touch. This is what is to happen in the worship service, we are to experience who God is and what he has done for us through Christ who came in the flesh and ate, breathed and walked among us. We expect his return and experience this through worship! Hearing the Word of God, having teaching that explains the Scriptures, hearing and singing songs of joy and sorrow, tasting and feeling the bread and wine and coming together to encourage one another is the essence of Christian worship. And this is how we grow. We come together to experience this one faith and continually learn what it means to be a disciple, in community, with others.  

To wrap up this short answer to a big question, here is what God's word tells us. Paul speaks of our one faith when he says, "There is one body and one Spirit-just as you were called to the one hope that belongs to your call- one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all" (Ephesians 4:4-6 ESV). This one body cannot be experience if the members are not present. Jesus says, “Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing” (John 15:4-5 ESV). Of course this verse has individual implications, but where is Christ most readily experienced today? In worship! If we do not abide in the body of Christ, how can we possibly expect to produce fruit. And finally, the writer of Hebrews gives us this familiar encouragement, “Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Hebrews 10:23-25 ESV). We can not stir up one another to good works if we are away from the body! We are meant to experience the hope of Christ in the body of Christ. Apart from that, we can not grow in our relationship with him.

If you truly wish to grow in the faith you proclaim, you will be involved in the body through service and worship. Individualism is not spiritual growth, it's a indication of our selfish pride and arrogance. One must be in the body of Christ to truly experience the grace of God and to grow in one's relationship with Christ. Is faith personal? Of course! But it's only personal in so far as it is fully expressed with other believers in the church. May God encourage our hearts and reveal to us our need to be connected to the body of Christ in order to experience Christ. Take care and have a great week! 

Question: Who is God?

This week we take an in-depth look at the nature of God and how we should understand and describe God. This week's entry is an abridged article from J. Hampton Keathley. The entire article can be found here.

Because the word trinity is never found in the Bible some wonder about whether this is a biblical doctrine or not, but the absence of a term used to describe a doctrine does not necessarily mean the term is not biblical. Historically, the church has believed that He exists in Holy Trinity or Triunity. The tri-personality of God is exclusively a Christian doctrine and a truth of Scripture. No man can fully explain the Trinity, though in every age scholars have propounded theories and advanced hypotheses to explore this mysterious Biblical teaching. But despite the worthy efforts of these scholars, the Trinity is still largely incomprehensible to the mind of man. Perhaps the chief reason for this is that the Trinity is a-logical, or beyond logic. It, therefore, cannot be made subject to human reason or logic. So what's the issue that faces us? The ultimate issue as always is, does the biblical evidence support the doctrine of the Trinity or tri-personality of God?

Because God's Word tells us that we should expect His revelation, the revelation of an infinite, omniscient, all-wise Creator, to contain an infinite depth that corresponds to His infinite mind. In Isaiah, God tells us about this and says: "For My thoughts are not your thoughts, Neither are your ways My ways," declares the LORD. "For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts" (Isaiah 55:8-9). As simple as the Bible is in its message of sin and of free salvation in Christ, an incredible subtlety and profundity underlies all its doctrines. Even a child can receive Christ as his Savior, thereby appropriating the free gift of eternal life. Yet no philosopher has more than scratched the surface regarding the things that happened at the Cross. The Bible forces any reader to crash into the ceiling of his own comprehension, beyond which he cannot go until he sees the Lord face-to-face.

Probably no doctrine was the subject of more controversy in the early church than that of the Trinity. Certainly the teaching of "one God in three Person" was accepted in the early church, but only as this teaching was challenged did a systematic doctrine of the Trinity emerge. While the term Trinity is never specifically used nor the doctrine explicitly explained in Scripture, it is nevertheless implicitly stated. The church councils, in their fight against heresy, were forced to think through what the Bible says about how God exists. It was an era when the main dogmas of the Christian Church were developed. The word "dogma" came through the Latin from the Greek word dogma, which was derived from the verb dodeo. This word meant to think. The dogmas or doctrines formulated in this period were the result of intense thought and searching of the soul in order to interpret correctly the meaning of the Scriptures on the disputed points and to avoid the erroneous opinions (doxai) of the philosophers.

The doctrine of the Trinity is the distinctive mark of the Christian religion, setting it apart from all the other religions of the world. Taking the whole of Scripture, one can see that there is stress on: (a) the unity of God, one Divine Being and Essence, and (b) on the diversity of God in this unity, three Persons identified as Father, Son, and Holy Spirit. It speaks of these Persons in such a way that it ascribes absolute undiminished deity and personality to each while stressing that there is but one God in divine substance. It is the doctrine of the trinity that harmonizes and explains these two thrusts of Scripture-oneness in three personalities. When we see that the Bible teaches these three things: (a) there is but one God, (b) that the Father, Son, and Spirit are each God, and (c) that each is set forth as distinct Persons, we have enunciated the doctrine of the Triunity of God.

There is perfect equality in nature, honor and dignity between the Persons. Fatherhood belongs to the very essence of the first Person and it was so from all eternity. It is a personal property of God 'from whom every family in heaven and on earth is named' (Eph. 3:15). The Son is called the 'only begotten' perhaps to suggest uniqueness rather than derivation. Christ always claimed for himself a unique relationship to God as Father, and the Jews who listened to him apparently had no illusions about his claims. Indeed they sought to kill him because he 'called God his own Father, making himself equal with God' (Jn. 5:18). The Spirit is revealed as the One who alone knows the depths of God's nature: 'For the Spirit searches everything, even the depths of God ... No one comprehends the thoughts of God except the Spirit of God' (1 Cor. 2:10f.). This is saying that the Spirit is 'just God himself in the innermost essence of his being.'

It has to be recognized that the doctrine arose as the spontaneous expression of the Christian experience. The early Christians knew themselves to be reconciled to God the Father, and that the reconciliation was secured for them by the atoning work of the Son, and that it was mediated to them as an experience by the Holy Spirit. Thus the Trinity was to them a fact before it became a doctrine, but in order to preserve it in the creedal faith of the church the doctrine had to be formulated.

There are errors to avoid in a trinitarian understanding of God. Tri-theism is the teaching that there are three Gods who are sometimes related, but only in a loose association. Such an approach, abandons the biblical oneness of God and the unity within the Trinity. Sabellianism or Modalism is another. Sabellius (A.D. 200), the originator of this viewpoint, spoke of Father, Son, and Holy Spirit, but he understood all three as no more than three manifestations of one God. This teaching came to be known as modalism because it views one God who variously manifests Himself in three modes of existence: Father, Son, and Holy Spirit. Arianism is the last major error to avoid. Arius taught that only God was the uncreated One; because Christ was begotten of the Father it meant Christ was created by the Father. Arius believed there was a time when Christ did not exist. Arius and his teaching was condemned at the Council of Nicea in A.D. 325.

While there is no explicit statement in the Old Testament affirming the Triunity, we can confidently say that the Old Testament not only allows for the Triunity, but also implies that God is a triune Being in a number of ways: (1) The name Elohim, translated God, is the plural form of El. While this is what is called a plural of plenitude pointing to the power and majesty of God, it certainly allows for the New Testament revelation of the Triunity of God. (2) There are many instances where God uses the plural pronoun to describe Himself (see Gen. 1:26; 3:22; 11:7; Isa. 6:8). (3) In the creation account, both God the Father and God the Holy Spirit are seen in the work of creation. It is stated that God created heaven and earth (Gen. 1:1), but that it was the Holy Spirit who moved over the earth to infuse it with life in the sense of protecting and participating in the work of creation (Gen. 1:2). (4) Writing about the Messiah, Isaiah reveals Him to be equal with God, calling Him the "Mighty God" and "Eternal Father" (Isa. 9:6).

The case for the Triunity of God is even stronger in the New Testament. Here it can be unequivocally demonstrated the Father is God, the Son is God, and the Holy Spirit is God. (1) The Father is called God (John 6:27; 20:17; 1 Cor. 8:6; Gal. 1:1; Eph. 4:6; Phil. 2:11; 1 Pet. 1:2). (2) Jesus Christ, the Son is declared to be God. His deity is proven by the divine names given to Him, by His works that only God could do (upholding all things, Col. 1:17; creation, Col. 1:16, John 1:3; and future judgment, John 5:27. (3) The Holy Spirit is recognized as God. By comparing Peter’s comments in Acts 5:3 and 4, we see that in lying to the Holy Spirit (vs. 3), Ananias was lying to God (vs. 4). He has the attributes which only God can possess like omniscience (1 Cor. 2:10) and omnipresence (1 Cor. 6:19), and He regenerates people to new life (John 3:5-6, 8; Tit. 3:5), which must of necessity be a work of God for only God has the power of life.

All doctrine is practical and has specific ramifications to life. This is no less true of the Triunity of the Godhead which draws our attention to the concept of the tri-fold personality of God. This communicates all the elements of personality-moral agency, intelligence, will, emotion, and communion that exists within the three Persons of the Godhead. There is ... diversity in the life of God. God the Father designs, God the Son creates, God the Spirit quickens; a great diversity of life and operation and activity. For that reason we can realize that if the universe is a manifestation of God, we can expect a diversity of life within the whole of the created universe. We think that the so-called uniformity of nature is utterly untrue. All the wonders of creation, all the forms of life, all the movement in the universe, are a reflection, a mirroring, of the manifold life of God.

The doctrine of the trinity is truly beyond human comprehension or the limits of our finite minds, but it is nevertheless a vital truth of the Bible. It is a doctrine that is closely connected to other key doctrines like the deity of Christ and the Holy Spirit. In fact, our salvation is rooted in the mysterious nature of the Godhead who coexists as three distinct Persons all of whom are involved in our salvation in all its aspects, past, present, and future. It encompasses everything we know and practice as Christians-our sanctification, our fellowship, our prayer life, our Bible study, or our corporate worship. May the Lord bless you in your study of His precious Word and in your walk with God the Father, Son and Holy Spirit.


- J. Hampton Keathley via Coleman