I grew up in a Bible-believing church that celebrated the death and resurrection of Jesus Christ once each week in a meeting called “The Lord’s Supper.” It was also know in our family as “The Breaking of Bread” or the “First Meeting.” The meeting is unlike communion services in mainline evangelical churches in that it is a service where men who have trusted in Jesus Christ can stand up sporadically and share something about their Savior from their heart. I heard a lot about the importance of that meeting growing up, often from within the meeting itself. Many people over the years have testified about its’ significance in their life. Some have identified it as the main reason they choose to fellowship at a particular local church. Others qualify that service as the most important hour of their week.
Many have written about the biblical foundation for the participatory Lord’s Supper. That is not the purpose of this article, though it is an area of continued need. Neither do I intend to make sweeping generalizations about the churches that employ this kind of a service, as seems to be popular among some today. In what follows, I simply want to offer seven reasons why I value the Lord’s Supper. This is not meant to be an exhaustive list, as if I could in a few words encompass the immeasurable worth of remembering the Savior in this way. While these reasons are very close to my heart, they are in no way exclusive to myself alone. I hope in reading them you also will be moved to marvel at the manifold wisdom of our Lord Jesus Christ for instituting this remembrance meal. Continue reading →
Evangelicalism is engaged in a civil war on the theological battlefield of Trinitarianism in regard to the heated and divisive issue of the eternal relational subordination of the Son. In short, there are those who assert God the Father and Jesus the Son are fully equal in every way within the immanent Trinity (God as he exists in eternity, apart from creation), and only in his humanity does the Son willingly subject himself to the Father (the economic Trinity, God in his interactions in this created world). Others say that the Son’s submission to his Father in his humanity is an accurate reflection of their eternal relationship: the Son is eternally “subordinate” to the Father in terms of their roles. Advocates of this second position make clear that the Father and Son are equally God ontologically in eternity, but in their relationship with one another there is an ordering where the Son always voluntarily submits to the Father. Since we are talking about the inner workings of God, tempers quickly flare and discussions quickly turn to arguments in this debate.
One common argument against the eternal subordination of the Son (ESS) is that it is a modern invention created in the 20th century by those who were looking for added theological support for discussions of gender and church roles. Opponents of ESS have sought to show that in the history of Trinitarian development within the early church, the church fathers do not speak about the Son as subordinate or submissive to the Father eternally but only in relation to redemptive history. They claim that using the eternal subordination of the Son as a way to support gender distinctions within the church and marital relationships is heretical because it goes against the orthodox teaching of the church.
So who is right? Did the early church fathers accept or reject the idea of the eternal subordination of the Son as it relates to his relationship with the Father? What about during the Reformation and post-Reformation periods? Contrary to what many are saying the in evangelical community today, there was no general consensus on the topic of the eternal relational submission of the Son to the Father in the history of the church. While some voices seem to oppose ESS, others appear to embrace it. Here are just a few brief examples from one relevant passage: 1 Corinthians 15:27-28. Continue reading →