Ordinances vs Sacraments

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Looking at our world from a theological
perspective. This is the Theology Central podcast

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making Theology Central. Okay, I
admit it. I was wrong. I

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was horribly wrong. I turned on
this microphone, I opened my mouth,

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I used very specific words, and
I was wrong. I mean completely wrong,

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horribly wrong. In fact, I
was so wrong that it's almost embarrassing.

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So I guess I could say I
was embarrassingly wrong. I mean,

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it's humiliating how wrong I was.
And I'll tell you about why I was

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wrong. Well, I don't know
if I know why I was wrong.

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I guess I was wrong just because
I wasn't very smart. I'll tell you

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how I was wrong right after I
do this. Good morning everyone. It

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is Wednesday, July the third,
twenty twenty four. The fact that it's

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July the third and I'm already this
wrong and it makes it even more embarrassing.

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Okay, good morning everyone. It
is Wednesday, July the third,

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twenty twenty four. It is currently
ten twenty seven am Central Time, and

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I am coming to you live from
the Theology Central studio located right here in

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Abilene, Texas. And the studio
is now the home of well Wrong,

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Horribly Wrong, embarrassingly wrong. What
was I wrong about? Well, I

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told everyone when I did the episode
about guns Faith in Guns, that that

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was going to absolutely wipe out my
audience and that I would not even get

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to ten thousand downloads for the entire
month of July. In June we had

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over thirty thousand downloads and streams.
But after doing that episode, I'm like,

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well, that's going to take everyone
off. Everyone's going to be mad.

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So we will not even get to
ten thousand, thirty thousand in June.

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We will not even get to ten
thousand in the month of July.

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Well, ladies and gentlemen, it
is July the third, ten twenty eight

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am. Do you want to know
the numbers currently? The numbers currently eighteen

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thousand, one hundred and five eighteen
thousand, one hundred and five. So,

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ladies and gentlemen, to say that
I was wrong, I mean,

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it's July the third and we're in
eighteen thousand. I think we'll probably maybe

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we'll get over thirty thousand by by
the end of July. Maybe, I

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don't know. I mean, come
on, I think someone is messing with

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me. I think someone has to
be messing with There's just no way that's

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real. I'm waiting. I'm waiting
from an email from sermon Audio Gen.

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Well, we are very sorry,
but we have to report to you your

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numbers are incorrect. They are not
eighteen thousand or one hundred and five one

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hundred and five. Okay, So
I know that I'm going to get an

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email telling me that it was a
mistake. So yeah, that's absolutely crazy.

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So in some ways I feel foolish
that I made such a dogmatic claim,

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But I'm going to use how wrong
I was to try. I don't

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know if this is going to work
as a great illustration, but to try

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to get to the subject we need
to talk about. All right, So

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let me introduce it this way.
Obviously, I used words. Those words

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have meaning. Right when you say, hey, we had this many downloads

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in the month of June, and
we are not going to have that that

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many downloads in the month of July. In fact, we're not even going

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to reach ten thousand, All of
those words have very specific meaning, right,

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and guess what the meaning of those
words? Clearly demon straight I was

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wrong because I said things that turn
out not to be true. Right.

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You can use words, but if
you say things that are not true,

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Well, then they're not true.
You can't just make them true because well

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you said, I can't just say, well, guess what, ladies and

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gentlemen, it's the month of July
and we only had five downloads. That

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would just be a lot. Then
I would be using words, but the

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words would not be true because I'm
saying things that are not true. But

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in this particular case, I said
things, and those things are not true.

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I hope that makes sense. I'm
really trying to emphasize that because we're

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going to talk about words and what
words mean and what words don't mean.

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Now, within Christianity, I think
that there are two different languages that are

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spoken. I think there are within
Christiandom there are two different languages. Right,

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we'll call them one the language of
the Pew. The average Christian they

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speak will call it Christianese. They
use a lot of words they that that

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they there's just they become cliches.
It's just what you're supposed to say.

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It's just what you're supposed to say. And it's kind of like when you

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become a Christian, you start learning
to speak Christianese, right, you know,

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because if you don't, if you
don't, kind of use these same

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cliches and these catchphrases and sayings,
Well, then you don't really fit in.

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I think that's just in many cases, those those sayings and those catch

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phrases and those things that people just
it's just so common to use within we'll

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just call it, you know,
daily Christianity. The people sitting in the

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pew. Many in many cases,
that language is not very philological. It's

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not it's not theologically accurate. A
lot of reference to scripture that's just taken

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out of context. There's a lot
of problems with the Christian there's a lot

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of problem within Christianese. And it's
the responsibility of those behind the pulpit to

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try to correct that Christianese to say, no, stop using that that that's

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just a cliche. That No,
stop quoting scripture that way, that's not

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the case, right, stop doing
Stop if you're if you're out for a

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morning jog and you're running with someone
and they're struggling, don't tell them you

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can do all things through Christ with
strengthen the few. That has nothing to

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Philippians, for that has nothing to
do with them taking their morning run.

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Stop that all right. When someone's
graduating from high school. Stop quoting Jeremiah

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that God knows the plans he has
for you, because they're not coming out

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of Babylonian captivity. People in the
pew, stop the nonsense. The people

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somewhere behind the pulpit's got to correct
the Christianese. And what you want to

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do for the people in the pew
is you want to try to help them

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develop a more philological language. But
we've got the Christianese spoken in the pew.

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That's the language of the pew.
Then we have the language. We'll

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call this the it should be the
language of the pulpit. But we'll call

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this Christianese versus we'll just call it
a philological language, right, philological ease

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again, but a philological based language. All right, So we have the

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Christianese, the language of the pew. Well, I'm gonna I'm gonna say,

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I'll do this. We have the
language of the pew versus the language

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of systematic theology, all right,
because I want to say the language of

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the pulpit, but in many cases, the language of the pulpit really is

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not much higher than just your normal
Christianese. I mean, I would hope

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that the people standing behind the pulpit
would not use Christianese, they would use

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the language of a systematic theology.
They would use the language of historical biblical

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Christianity. But many times those standing
behind the pew use the same dumb down

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language because there's almost this mindset behind
many standing of the pulpit. They tend

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to think, well, the people
in the pew, they can't really understand

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deep theology, they can't really understand, so you gotta you gotta, you

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gotta break it down to their level. And I hate that because that treats

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the people in the pew like they're
they're dumb. They treat the people in

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the pew like they're stupid, and
I'm like, stop doing that. Our

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job is to take the to break
them of their Christianese and give them a

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language that's more philologically sound. That's
the language of systematic theology, a language

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of biblical theology, a language of
historical theology, a language that is somehow

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connected to historical biblical Christianity. And
a lot of times pastors mock that,

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Oh, these these theologians using their
five cent words and they think they're so

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smart, and it's like stop that, stop that, So don't belittle the

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attempt to use very specific philological terms, because those theological terms are essential to

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ensuring we maintain some clear theology.
So we've got the I'll call it Christianese

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the language of the pew, and
then I'm just going to call it the

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language of the systematic theology, a
philological language. All right, we have

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a Christianese and we have a philological
language. I probably could, you know,

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make it more clever, but I'm
not trying to be clever here.

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I just want you to see there
are two different sets of there's two languages

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used within Christianity, and it can
be very frustrating when I feel that the

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church contributes to the widespread use of
Christianese. The pulpit is supposed to be

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the place that is demanding philological correctness, being philological precision, being precise,

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being careful. But too many times
I will listen to sermons and I'll be

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like, what is that. I've
mentioned this a thousand times, but this

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may be a good way to try
to articulate this. A lot of times,

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if you ask the person sitting in
the pew to offer some kind of

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definition or explanation about the Trinity,
they almost inevitably slide into some kind of

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almost modalism or Sibelianism. They almost
always give a fraudulent definition of the Trinity,

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which is somewhat frightening, right because
if they don't even understand the Triune

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the Triune God, they don't even
understand God correctly. But then that's what

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I mean. Have they placed our
faith and the true God or in an

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incorrect God? How come they can't
understand the Trinity. But then, so

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a lot of times I'll get very
upset with the people in the pew,

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and then you come to realize the
reason they don't understand it is because of

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the end precise language being used about
the Trinity from the pulpit I do.

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I cannot tell you how many times
I've listened to pastors say something about the

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Trinity and say one God manifesting himself
in three different ways. And I'm like,

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that is utter modalism, that's Sibelianism, that is an actual ancient heresy.

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It's not one God manifesting himself in
three different ways. It's one God

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who one God, three distinct persons, co equal, co eternal one God,

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three distinct persons, father, son, and Holy Spirit. They're co

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equal they're co eternal, they're not
manifesting in three different ways. They exist

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as Father, Son, and Holy
Spirit yet one God. You've got to

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be very precise. But that precision
A lot of times pastors are like,

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well, the people in the pew, they'll get bored, they won't get

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it, they won't understand. That's
not really preaching. I'm supposed to be

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preaching. It's not supposed to be
a seminary. It's not supposed to come

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across like a university class. Well, you can make all the excuses,

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and but the people continue to speak
Christianese and demonstrate almost heretical thinking because they're

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not using correct language, over and
over and over. So I when I

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listen to sermons and I hear pastors
say things, maybe my maybe you may

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think this is wrong, but I
kind of hold them to a I have

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an expectancy that they're going to be
theologically precise. That's my that's my feeling,

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all right, So I listen for
that. Now, sometimes it can

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just be a mistake, right,
I mean, I mean I just demonstrated.

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I mean I said I was wrong, but I mean I made a

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mistake. I made a dogmatic claim
that turned out not to be true.

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I made a mistake. Sometimes you
can just make a mistake. You're not

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thinking. Sometimes you can just misspeak, sometimes you're just not clear. And

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then sometimes you're just absolutely just either
you don't even understand the difference. Maybe

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you don't even Maybe sometimes pastors don't
understand. I tend to try to give

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them the benefit of the doubt and
just like, well, they just misspoke.

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But I do know that time and
time again, I've heard pastors utterly

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say things about the training. Either
there's just historical. They would be labeled

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historical heretics from any reasonable understanding of
the Trinity. And so you write them

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a long email going, hey,
on this day, I heard your sermon

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and you offered this definition of the
Trinity. And then you quote them verbatim

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word for word, and you say
now that your definition would be considered modalism,

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Sabelianism, it's a heresy. And
then typically you either get no reply,

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but they don't delete the message they
posted online. They just leave it

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there and they ignore you, or
even worse, they say, you know

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what, I'm not worried about that
where you should be focusing on Jesus.

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Or they'll just make some excuse and
not take down the sermony. And so

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then I don't think I've ever had
a pastor go wow, I cannot believe

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I did that. Thank you so
much deleting that message right now and next

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Sunday I will make sure I offer
a correction because you're absolutely right. That

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sounded modalistic. That sounded, you
know, like Sibelianism. You're absolutely right.

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But no, I've never had one
time anyone even no, just nothing.

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And look I can understand from from
a male ego perspective. I always

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want to be right. I want
to be the best. I want to

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have the best podcast, the best
sermon. I want to be the best

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at what I do. I want
to make sure I speak everything correctly.

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I want to say everything right.
I want to be the best in my

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theology, best in my biblical understanding, best in my exegesis. I want

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to be best. And it's and
it's nothing is more. Nothing is more

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humiliating than to stand before everyone and
go, you know what, I was

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wrong. I got it completely and
absolutely wrong. I was completely in error.

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That is humiliating. That goes after
our male ego. I can't speak

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for anyone else, but at least
I think it goes against mine, but

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we have to be precise, at
least I think so. And here's the

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thing. The more imprecise you become
in your philological language, the more precise

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you become in your theology, and
then your theology, well, the less

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precise it becomes is now more open
to philological error. Right. The preciseness

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of the philological language in which you
use is absolutely the key to being precise

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in your actual beliefs and in your
theology. I think that makes sense now.

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I am mentioning all of this because
this entire week and all of next

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week it's all about listening to live
webcasts on the Sermon's two point oh app.

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That's what we're supposed to be doing. I should be doing that right

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now, but the only thing that
was airing we're funerals. So I decided

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to go live. I do want
to just give everyone this as an option.

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If you have the time to listen
to something and you open the Sermon's

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two point oh app and there's no
live webcast or the only thing going on

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is a wedding or a funeral,
feel free to go to the sermon Audio

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Radio tab and listen to the sermon
audio stream and just listen to their live

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radio. There you go, and
that we can count that as a live

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webcast. All right, So go
to sermon. If you have the sermon's

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two point oh app, I can
tell you exactly where it is. Let

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me open the Sermon's two point oh
app right now. If you click the

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little menu bar, you'll see radio. You click on radio, and then

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well it should it's gonna say,
select radio stream vc Y American Radio or

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sermon audio radio stream. Go to
the sermon audio radio stream, all right.

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So if you can't listen to me, go to the sermon audio.

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If you can't listen to me,
if you can't listen to a live webcast,

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according to the challenge I have given
you, right because there's no live

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webcast on, or it's only funerals
or weddings, or it's you know,

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racing cars for a wana, whatever
people are doing, then by all means,

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go to the sermon audio radio stream
and then you can listen to that,

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all right, and that will count. But I say all of that

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because even though I'm supposed to be
listening to our webcast now, I couldn't

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find one. I know there's some
on now and I'm missing them, which

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now makes me very frustrated because I
could be knocking that out now. But

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that's okay, that's okay. The
other day I was listening to a live

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webcast and it was on First Corinthians, chapter sixteen, verse thirteen. First

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Corinthians, chapter sixteen, verse thirteen, where we read watchee stand fast in

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the faith, quit you like men, be strong, let all your things

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be done with charity. And I
listened to that, and then remember,

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in real time, as I was
listening to that, I wrote my own

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interpretation of First Corinthia sixteen thirteen,
and even before the webcast was done,

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I went on the air and offered
an entire interpretation of First Corinthians sixteen thirteen.

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I'm somewhat. I think I did
pretty good considering what you heard was

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literally, I mean I had just
put it together. I mean like there

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was no time to even clean it
up. So I think I think it

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was relative. I feel pretty good
about it. Most of the time,

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I don't, but that one I
felt like, considering I had no time

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to do any work on it,
I think it was I think it was

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relatively. I think it went really
very well. But I stated that I

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needed to find the clip in that
live webcast where they say something about ordinances

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and sacraments, ordinances and sacraments,
and to me, they conflate and confuse

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the term ordinance and sacrament, and
that bothers me because the understanding of ordinances

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versus the understanding of sacraments, those
are completely different philological streams. Like those

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those two streams don't come together.
If you're sacramental, that's very different than

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being someone who holds to the ordinances. If you're a church that holds to

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ordnances, you're not sacramental. And
if you're Sacramental, you don't hold to

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the ordinances. They're radically different theologies. But I've had friends who go to

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churches and they'll mention the sacraments and
I'm like, you don't what are you

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talking about. You don't go to
a sacramental church, And like, well,

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our pastor calls the sacraments and I'm
like, how is that even humanly

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possible? Why would he use that
term? You're not a sacramental church.

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That's completely philologically in error. You
should not use that term. And I'm

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trying to correct them, like,
well, why am I trying to correct

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them. You don't go to my
church whatever. Your church could just be

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theologically and precise. But it bothers
me because those are radically different things.

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So I felt, and the very
short clip that I heard that there was

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a confusing and confounding of the term. So I found I backed this up

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and we're gonna listen to it to
see if you feel he conflates and confuses

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and if the people sitting in the
pew when they walked out, would they

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be walking out using precise syllological terminology
or would it become just a part of

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their Christianese which is not very philological
and not precise. It's very imprecise.

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You can tell me what you think. I was bothered when I originally heard

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it. Now I may I haven't
listened to it again. I just found

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where it is. But we're going
to back this up because what's weird about

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this is we're in one Corinthians sixteen
thirteen, and somehow the sermon to me

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veered so far off course. Right, this is about well, I told

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you, I mean this is this
is an exhortation to the people the Church

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of corinth based off everything that comes
in the sixteen in the fifteen chapters before,

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right, and somehow it kind of
veered off topic in this sermon,

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this webcast I was listening to,
and I started talking about other things.

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So I backed it up a little
bit just to give you kind of a

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glimpse of some of the other things
being spoken of, which just seemed weird

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to me. But it fits some
of the things we've talked about. We

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talked about modernism and formalism. Well, maybe this is an example of taking

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formalism too far. You can tell
me what you think, but you're ready

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to listen to this. I know
that's like a twenty one minute intro,

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but that's okay. This concept of
language, I just think it has to

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be I think we need a broader
and a wider discussion about it. Why

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is it that there's a Christianese language
and there's a philological language, and for

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some reason the two can't come together
because we need to eliminate the Christianese and

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we need to have people speaking precise
philological language. Right. Look, there's

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a million things we're going to do
wrong in our Christian lives. Right,

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We're going to sin, and we
should we should always be fighting against it

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and trying to do better. But
I think at the one area we can

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work on together is trying to help
each other be more precise in our theological

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language. That we can all work
to do that, right, we can't.

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I think we can all right.
So I think sometimes the church underestimates

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the ability of the people to understand, and so we dumb things down.

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And I hate the dumbing things down. Bring in a ladder, Tell everyone

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we're gonna be We're gonna be doing
something that may be a little difficult,

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but here's a ladder, and we're
gonna You're gonna need to climb the ladder,

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ladder and reach up high, but
we we will stay here until you

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get it. But I even that
is to me, is that's so belittling

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to me? I don't, I
don't that don't need a ladder. All

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they need to do is just be
taught. And your job is to teach

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them until they get it. So
all right, here we go. Are

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you ready? Let's see how this
goes? Right? Are you ready?

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Are you sure you're ready? Right? Here we go here as well,

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there are compromises today in worship,
all that familiarity. You have preachers walking

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around with their hands in their pockets, singing with their hands in their pockets

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and say now come, let us
pray with a big smile. That was

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one of the most baffling things I've
ever heard in a sermon. Okay,

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so there's compromises in worship, there's
a familiarity, and you got preachers singing

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with their hand in their pocket,
Ladies and gentlemen. Is there any scripture

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that condemns a hand in the pocket. Is there anything that would even hint

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that there's something wrong by having your
hand in your pocket, or it's a

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lack of reverence. And then you
call people to prayer with a smile on

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your face. That's a sign of
irreverence. That's a sign of being over

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familiar. Like, look, I
don't know, I don't know what any

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of that has to do with First
Corinthians sixteen thirty. Hey, guys,

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watch ye and stand fast against smilings
singers. Okay, stick watchy and stand

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fast against pastors with hands in their
pockets. I mean, this is a

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travesty. We I mean, come
on, I mean, look, if

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you're going to condemn something, there's
gotta be some scriptural prohibition against hands in

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the pocket or smiles on your face
like that was baffling to me. I'm

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still just like I couldn't believe what
I heard. I was like, what,

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you can't have your hand in your
pocket. I'm like, I wonder,

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I don't think I'll put my hand
in my pocket. Maybe I do.

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I mean, oh, I know
sometimes I probably smile. My goodness,

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I mean I I And then I
started thinking, you know what,

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even if those things were wrong,
smiling in hand in my pocket, those

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are the least of the sins I
need to be concerned with. Okay,

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those are those are the those are
the least of my issues. I'm more

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concerned if I'm actually, I don't
know, saying biblical names correctly, if

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I'm you know, did I use
a double negative? Did did I?

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Did I cut myself off in mid
sentence? Did I speak too fast?

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Did I yell too much? Like
I'm I'm worried about all of the did

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I did I? Did I?
Did I articulate that that concept correctly?

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Did I exegete the script the scripture
rightly? Did you know? Like there's

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a million other things that's just in
my preaching, forget, you know,

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my everyday life. But I just
thought that was weird, like there's a

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problem in the American church because pastors
are in the church in general because they

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have their hands in their pocket.
Like what, I don't even get when

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when did that become an issue?
And you can't smile? Smiling is now

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a sign of a lack of reverence, And I don't get that. No

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reverence, no all forgot changing all
for fun. God says that he used

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to be had in reverence. Spy
ale to them that are about him.

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What does this mean? It means
that, I'll tell you what it means.

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It means unbelievers will oppose you.
You need to get more people in

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here. You need to lighten up, make it a little bit more friendly.

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That's the problem with this church.
You're still back in the seventeenth century.

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You need to get with the churches
of this age. It means that

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unbelievers will oppose you, and even
worse, many who you will find to

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be merely professing Christians oppose you.
That's what it'll mean. If you watch

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and if you stand fast, that's
exactly what it will mean. They will

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call you antiquarian, old fashion.
That's what it'll mean. In Jeremiah's day,

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the Lord said, just notice there's
no real spiritual or there's no scriptural

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justification for the condemning of hands in
the pocket and smiling when you call people

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a prayer. There's nothing. I
mean, it's just like there's nothing there.

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I mean that, like, I
look, I understand you can have

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your own personal preference, right,
I can understand you have your own personal

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preference. I remember someone visiting our
church and it was an evening. I

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had black dress pants, dress shoes. Then I had a white T shirt

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with a vest over it. Now, sometimes I would have a suit jacket

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over that, but in this particular
case, I did not. And these

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people visited the church. They supposedly
loved the preaching, but they said they

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would never come back because I was
wearing my people could see my undergarments,

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And I'm like, a T shirt
is now an undergarment. It's a very

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nice T shirt. I had a
vest over it. It fit very well

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with with the black dress pants,
and it looked really nice. I nobody,

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But like, where where does that
come? I guess if you're gonna

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have some weird preference like that.
But when you start judging people like someone

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is doing something like I was immodest
in the pulpit. I'm like, look,

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if my white T shirt's causing you
that kind of problem, I'm I

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know I'm good looking, but come
on, now, like, what's the

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issue here? Really? I mean, come on like that. That's sometimes

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you're like, I don't I'm not
getting I'm not getting the issue. But

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I know there's some people that have
these like really very like their own little

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I don't know what you call it, their preference, their own little thing,

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but they want that thing to be
everyone has to follow their exact little

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concept. And it's like, so
I just don't get the you can't put

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your hand in your pocket. So
if you go to church on Sunday and

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when when they're singing, or if
someone's got their hand in their pocket,

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you slap their hand and get the
hand out of that pocket. Come on,

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that's a lack of reverence for God. And hey, you called us

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the prayer and you smiled. There
is no smiling in church. It is

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just absolutely forbidden, forbidden, I
tell you, forbidden. Now I'm being

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a little bit, you know,
sarcastic, but it's just weird. And

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so then I, yes, I
do understand that maybe we've you can talk

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about how could we have a greater
sense of reverence? How could we demonstrate

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a greater sense of awe? But
at the same time, the Bible may

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speak of reverence and all, but
does it not also speak about making a

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joyful noise and being glad and and
being you know, like I think the

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Bible captures both a reverence and an
awe but joy happiness gladness, right,

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I can't. Can't there both be
true? Whine is what? There have

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to be one against the other.
Okay, But that's still not getting us

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to our issue about ordinances. And
second, so I don't want to get

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too caught up on this, but
I just wanted the context here because this

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was already a little This is language, and I was already a little perplexed

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by the language being used. But
he's going to get into the ordinate sacrament

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thing here, and that part I'm
just confused by, and I just don't

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get it. But the ordinance and
the sacrament thing, that becomes more bothersome

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because now I think it's well,
we're talking about actual theological language. Stand

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ye in the ways and see and
ask for the old parts. Where is

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the good way? The people were
erring? Then people weren't watching judgment was

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coming? Or what do the people
say? The Lord said, this is

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where the good way is, and
walk therein and you shall find rest for

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your souls. But they so old
we will not walk therein. And then

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the Lord said, also, I
said, watchmen over you, saying,

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hearken to the sound of the trumpet. But they said, will not hearken.

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It's not a choice. Judgment came, my friends. Our warfare is

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00:31:07.880 --> 00:31:15.759
not carnal. There's not so much
against men, is it. Behind error

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is an evil spirit and satan.
Watch stand fast, stand in the things

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that God has given you, and
do not move, Do not budge,

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do not shift. Remember what Paul
says, Continue in the ordinances that I've

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given you. Go back to chapter
eleven. Remember continue in those ordinances.

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What are they, believers? Baptism
and the Lord's Supper. Okay, now

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00:31:53.559 --> 00:31:59.519
he's using the term ordinances and he
identifies to baptism in the Lord's Supper.

403
00:31:59.599 --> 00:32:02.720
Now, if you are in a
church that holds to the ordinances, you're

404
00:32:02.759 --> 00:32:07.799
going to be like, Okay,
Baptism the Lord's Supper is an ordinance,

405
00:32:08.480 --> 00:32:13.400
gotcha? All right? So we
should know what an ordinance is. If

406
00:32:13.440 --> 00:32:15.680
you've been going to church for any
length of time, and you go to

407
00:32:15.720 --> 00:32:19.440
a church that is not sacramental but
holds to the ordinances, you can identify

408
00:32:19.559 --> 00:32:22.640
the two Baptism and the Lord Supper, and you should know what an ordinance

409
00:32:22.880 --> 00:32:29.160
is, what it does, and
what it doesn't do, right, very

410
00:32:29.200 --> 00:32:36.960
precise language. That is radically different
than a church that holds to sacraments.

411
00:32:37.880 --> 00:32:42.759
They may identify two things as a
sacrament, baptism and the Lord's Supper,

412
00:32:43.039 --> 00:32:47.559
but they believe the sacraments do things
that those who hold to ordinances don't believe

413
00:32:47.599 --> 00:32:52.720
they do. This is where it's
about to get confusing, because he uses

414
00:32:52.759 --> 00:33:00.480
the word ordinance, but it sounds
like he's describing sacramental theology. Just watch

415
00:33:00.559 --> 00:33:08.160
what happens only two that the Lord
has given his church, Jesus Christ.

416
00:33:08.599 --> 00:33:17.880
You start adding anything else, It's
works, isn't it? What can other

417
00:33:19.000 --> 00:33:29.880
ordinances do? The ordinances don't bring
us salvation, but there are means of

418
00:33:29.920 --> 00:33:37.000
grace. Now, they don't bring
a salvation, but they are a means

419
00:33:37.200 --> 00:33:44.960
of grace. Now that is sacramental
language. Typically, you were taught that

420
00:33:45.039 --> 00:33:51.200
a sacrament is a visible means of
grace. You're there's something visible water the

421
00:33:51.240 --> 00:33:54.039
Lord's table, like the bread and
the wine or the bread and the Jews

422
00:33:53.759 --> 00:33:59.319
that it's tangible, but it's a
visible means of grace. This by through

423
00:33:59.400 --> 00:34:07.880
these visibles means grace is imparted.
You receive some type of grace through them,

424
00:34:07.440 --> 00:34:12.559
through the baptism, through the partaking
of the Lord's supper. That's sacramental

425
00:34:12.679 --> 00:34:16.800
language, and I definitely familiar with
it for two reasons. One, I

426
00:34:16.880 --> 00:34:23.400
was a Lutheran Sacramental understood that the
sacraments imparted grace, right, So I

427
00:34:23.440 --> 00:34:28.039
definitely understood that, And so you
would want to take the Lord's Supper as

428
00:34:28.119 --> 00:34:30.920
much as possible because grace was imparted, right, You wanted that, okay.

429
00:34:31.119 --> 00:34:36.519
And also I didn't pursued a degree
in Catholic theology so that I could

430
00:34:36.519 --> 00:34:40.599
speak on the issues relating to Catholicism
from a position of knowledge, not one

431
00:34:40.639 --> 00:34:45.360
of ignorance, and so I had
to take an entire course on the sacraments.

432
00:34:45.639 --> 00:34:50.360
So now, now, obviously we
could draw the similarities and distinctions between

433
00:34:50.440 --> 00:34:55.599
Lutheranism and Catholicism, but they are
both sacramental. They are sacramental. So

434
00:34:55.679 --> 00:35:00.079
he just used the word ordinance,
but now he's saying the ordinances are there

435
00:35:00.079 --> 00:35:04.280
are means of grace, which is
sacramental language. Let's see if he says

436
00:35:04.320 --> 00:35:07.320
anything else, and then we'll discuss
the differences between these two so that you

437
00:35:07.360 --> 00:35:17.159
can use a more precise theological language. When I look at my baptism and

438
00:35:17.280 --> 00:35:22.119
I reflect on what Christ has done
for me and I give my testimony,

439
00:35:23.039 --> 00:35:27.920
I am saying to the world and
I'm saying to myself, I have died

440
00:35:29.199 --> 00:35:31.960
and now I live. There's one
Lord, one faith, one baptism,

441
00:35:32.159 --> 00:35:42.880
one kind of baptism, and it's
an answer, says Peter of the Good

442
00:35:42.880 --> 00:35:46.320
Conscience. Again, I have no
idea what any of that has to do

443
00:35:46.360 --> 00:35:50.719
with First Corinthian sixteen thirteen. But
I digress. Let's see if he says

444
00:35:50.760 --> 00:35:52.920
anything else here, because what we
just heard is where I stopped it and

445
00:35:52.960 --> 00:35:57.559
said, Okay, I'm going to
take that clip because this will give me

446
00:35:57.599 --> 00:36:09.840
the opportunity to talk about this language
and the Lord's supper. How important is

447
00:36:09.880 --> 00:36:17.519
that to remember what Christ has done
for you and what He continues to do

448
00:36:17.559 --> 00:36:22.599
for you. Do this in remembrance
of me until I come again. He

449
00:36:22.639 --> 00:36:27.119
is coming again. We're reminded of
what he's done, and we reminded what

450
00:36:27.159 --> 00:36:31.719
he is going to do, and
our hope is settled and fixed on Christ

451
00:36:34.280 --> 00:36:39.119
nothing else. Because we know ourselves
to be poor, weak, feeble sinners,

452
00:36:39.119 --> 00:36:46.079
don't we every day? We need
those ordinances. They are means of

453
00:36:46.119 --> 00:36:52.960
grace. They do not confer grace
in saving grace. It's why we reject

454
00:36:54.840 --> 00:37:02.639
baptismal regeneration. Now he's back,
he's not repeated it multiple times. It's

455
00:37:02.639 --> 00:37:07.280
a means of grace. Now it
doesn't and bring grace to salvation, and

456
00:37:07.280 --> 00:37:12.639
they reject baptismal regeneration. But he
keeps saying it's a means of grace.

457
00:37:13.000 --> 00:37:16.639
That is very sacramental language, that
that's like and so it's not just like

458
00:37:16.719 --> 00:37:20.519
well he said it once, he
said it multiple times. We'll let this

459
00:37:20.599 --> 00:37:28.840
go a little bit more because this
is what is Oh doesn't ordinance? Is

460
00:37:28.840 --> 00:37:34.000
that a means of grace? See, that's we gotta at least make sure

461
00:37:34.000 --> 00:37:37.039
we were drawing a distinction. This
is about being. Now what some people

462
00:37:37.079 --> 00:37:40.360
say, you're just you're you're you're
making a big deal out of nothing.

463
00:37:40.440 --> 00:37:45.039
Well, I think that's the thing
with philological language. We have to make

464
00:37:45.079 --> 00:37:47.719
a big deal to try to be
as as careful as we can be.

465
00:37:49.199 --> 00:37:52.079
And and and we're all gonna slip
up and say things that correctly. He

466
00:37:52.119 --> 00:37:58.920
clearly believes in the ordinances clearly,
but by using that language is somewhat confusing

467
00:37:59.000 --> 00:38:07.280
to me. And that somehow baptism
confers that something good is going to happen

468
00:38:07.320 --> 00:38:15.519
to you, that has happened to
you. Christ has come and you are

469
00:38:15.519 --> 00:38:19.159
now raised with Him in newness of
life, says Paul Roman. Six.

470
00:38:22.079 --> 00:38:31.679
Continue in the ordinances, Well,
many change, and they want fanciful things,

471
00:38:34.960 --> 00:38:40.079
as I said, fun for all. You know, it made me

472
00:38:40.199 --> 00:38:45.960
sick for many months when we had
to leave a certain association of churches.

473
00:38:45.679 --> 00:38:51.559
Grieved my spirit to have to leave
that we did have to because we just

474
00:38:51.559 --> 00:38:55.400
couldn't bear it, couldn't go bear
going to some of those meetings and seeing

475
00:38:55.480 --> 00:39:00.559
some of the way the ladies were
dressed and standing at the front and singing

476
00:39:00.559 --> 00:39:09.679
as it were, their solos and
their music, dressed immodestly summer time.

477
00:39:10.679 --> 00:39:19.320
I couldn't imagine how unbearable it would
be there to meet there tonight. So

478
00:39:19.519 --> 00:39:22.480
the women were singing, and you
were more worried about what they were wearing

479
00:39:22.559 --> 00:39:30.679
than what they were singing it was
unbearable? What was unbearable because it was

480
00:39:30.719 --> 00:39:35.079
causing you problems? Would that be
you think? Or her? Thing?

481
00:39:36.880 --> 00:39:40.000
Now I understand we can always talk
about, you know, modest, but

482
00:39:40.199 --> 00:39:45.000
just remember what you believe is modest. That's always the thing that there's always

483
00:39:45.239 --> 00:39:50.960
massive disagreements on. Where she may
feel as modest, you don't feel as

484
00:39:50.960 --> 00:39:53.000
modest. But who gets to control
how she dresses? Do you? Or

485
00:39:53.039 --> 00:39:57.519
does she? And if she dresses
in a way that causes you problem?

486
00:39:57.599 --> 00:40:00.039
Is she the problem or you the
problem? I think you become the problem,

487
00:40:00.320 --> 00:40:06.519
not her. Now you can see
the scripture's calls for modest to peril.

488
00:40:06.679 --> 00:40:08.559
Well, she has to de She's
gonna have to be the one to

489
00:40:08.599 --> 00:40:19.000
somehow define that or her pastor not
you. But I don't even understand what

490
00:40:19.039 --> 00:40:22.360
that have to do with First Corinthian
sixteen thirteen. I don't like this thing

491
00:40:22.440 --> 00:40:24.599
that cintegrated into I don't know what's
going on. That's why I did my

492
00:40:24.719 --> 00:40:30.320
whole exit Jesus of one Corinthia sixteen
thirteen, because I felt that it needed

493
00:40:30.320 --> 00:40:34.559
to be understood in the context.
But well, let's just let this play

494
00:40:34.599 --> 00:40:38.480
out and then we'll go to a
greater explanation between an ordnance and a sacrament,

495
00:40:42.840 --> 00:40:49.519
and you got drum kits in the
background and guitars. Of course,

496
00:40:49.519 --> 00:40:54.480
they never brought those things out when
we were there, but I dread to

497
00:40:54.519 --> 00:41:00.599
think what it would be like when
we weren't there. So you had to

498
00:41:00.719 --> 00:41:04.599
leave an association of churches because they
had drum kits and guitars, even though

499
00:41:04.599 --> 00:41:07.400
they didn't use them when you were
there. But you couldn't You can't imagine.

500
00:41:07.760 --> 00:41:13.000
Just please note there was a time
the organ was viewed as an instrument

501
00:41:13.119 --> 00:41:15.119
of satan. So it wouldn't it
be so much not that they have a

502
00:41:15.159 --> 00:41:19.239
drum kit or they have a guitar, But wouldn't it be more what they're

503
00:41:19.239 --> 00:41:23.760
playing? What is the philological content
of what they sing? More so than

504
00:41:24.159 --> 00:41:29.079
well, that's not the music of
my day, like is it? Like?

505
00:41:29.239 --> 00:41:35.199
Oh man, okay, all right, but I just got to go.

506
00:41:35.480 --> 00:41:37.360
I want to hear I want to
hear a little bit more of this,

507
00:41:37.440 --> 00:41:38.719
but I want to get to the
ordinance and the sacraments. I know

508
00:41:38.760 --> 00:41:42.559
we're we're adding a lot to this, but that's okay, that's okay,

509
00:41:42.599 --> 00:41:46.239
that's okay. Let's let's get a
little bit more here and what it's like

510
00:41:46.360 --> 00:41:58.480
now the battle is on. Certainly
notice quit you like men? Do you

511
00:41:58.480 --> 00:42:02.639
see? Okay? So just so
you know, none of those things that

512
00:42:02.679 --> 00:42:06.920
he mentioned had anything to do with
what Paul was telling them to watch for

513
00:42:07.239 --> 00:42:12.800
to as I'm in one Corinthians twelve, it has nothing to do with what

514
00:42:12.840 --> 00:42:15.559
he was telling them to watch you
stand fast and the faith about nothing.

515
00:42:15.760 --> 00:42:20.039
What he was telling them to do
was is go back through first Corinthians,

516
00:42:20.079 --> 00:42:23.199
chapter one to chapter fifteen. Then
you'll get in understanding of what Paul's referring

517
00:42:23.199 --> 00:42:28.239
to. He's not referring to drum
kits, guitars, hands and pockets,

518
00:42:28.280 --> 00:42:32.559
smiling and how women dress in a
way which you don't you don't find acceptable

519
00:42:32.760 --> 00:42:37.679
because you don't really get to define
what is acceptable to you. That's the

520
00:42:37.719 --> 00:42:43.360
whole thing with that problem is who
gets to make the determination? Right Like,

521
00:42:43.719 --> 00:42:46.320
there's not like, hey this is
acceptable, this isn't acceptable. It's

522
00:42:46.320 --> 00:42:51.840
not clearly outlined in scripture. And
so how it's typically defined is a man

523
00:42:52.280 --> 00:42:59.800
gets to determine based off how that
it impacts him. Modesty is now determined

524
00:42:59.800 --> 00:43:04.599
by man telling the woman how your
dress impacts me. So now because it

525
00:43:04.639 --> 00:43:07.320
impacts me. You must dress what
I define as modest so that you don't

526
00:43:07.360 --> 00:43:14.440
impact me like that. Is there's
some issues with all of that, But

527
00:43:15.599 --> 00:43:22.000
all of that's about language though.
Language language condemning, language judging, and

528
00:43:22.320 --> 00:43:27.480
is it precise theologically? And is
it even biblical to condemn those things?

529
00:43:27.760 --> 00:43:30.360
And a are you just putting forth
your own personal preference? See language,

530
00:43:30.920 --> 00:43:37.079
Christianity is all about languages. Well, the ordinance in the sacraments just so

531
00:43:37.119 --> 00:43:38.239
that I wish you would have spent
more time on it. But he just

532
00:43:38.639 --> 00:43:42.519
kept referring to the ordinance as a
means of grace. Let me try to

533
00:43:42.679 --> 00:43:47.280
talk about go through this. Let's
start with a sacrament or sacraments. Sacraments

534
00:43:47.320 --> 00:43:53.159
are religious rights or practices that are
believed to convey divine grace. They are

535
00:43:53.199 --> 00:43:59.159
a means of grace. They serve
as a means through which worshippers receive blessings

536
00:43:59.199 --> 00:44:05.480
from God. They can be seen
as essential for salvation or for sanctification.

537
00:44:06.320 --> 00:44:07.920
Hey, you have to do this
in order to be saved or you need

538
00:44:07.960 --> 00:44:14.679
this because it imparts some kind of
grace that will be instrumental in helping you

539
00:44:15.159 --> 00:44:22.639
as a Christian. The Lord's Supper
or baptism. Common sacraments include baptism and

540
00:44:22.679 --> 00:44:25.280
the Lord's Supper, also known as
communion or the Eucharists. Sacraments must be

541
00:44:25.360 --> 00:44:30.719
administered by ordain clergy. I believe
the ordinances should only be administered by or

542
00:44:30.760 --> 00:44:35.360
danin clergy. But okay, Sacraments
are seen as channels of grace. Please,

543
00:44:35.400 --> 00:44:37.679
Now, everything about a sacrament,
it's a means of grace. It

544
00:44:37.760 --> 00:44:44.079
imparts grace, It's a channel of
grace. That's the language always use.

545
00:44:44.199 --> 00:44:50.559
Sacraments are means of grace, visible
means of grace. Now when you come

546
00:44:50.599 --> 00:44:59.880
to an ordinance, an ordinance are
religious rituals or practices that symbolize or commemorates

547
00:45:00.000 --> 00:45:05.840
specific events or principles. So see
what happens and an ordinance, you are

548
00:45:05.960 --> 00:45:15.440
partaking of something that commemorates and symbolizes
and pictures something else. So baptism pictures

549
00:45:15.599 --> 00:45:21.199
death, burial and resurrection. That
in Christ, I died, I was

550
00:45:21.239 --> 00:45:23.480
buried, and I rose again,
and I'm seated at the right hand of

551
00:45:23.480 --> 00:45:29.360
the Father. That's in my position. That's a positional reality. It symbolizes

552
00:45:29.400 --> 00:45:34.239
what I am positionally. Practically,
I'm still very much alive. I'm still

553
00:45:34.320 --> 00:45:37.119
very much a sinner. Positionally,
I have died, been buried, and

554
00:45:37.159 --> 00:45:42.119
I've ascended to the right hand of
the Father with Christ. In Christ,

555
00:45:42.320 --> 00:45:45.719
it's symbolized. It doesn't produce it, It pictures it. I have put

556
00:45:45.840 --> 00:45:52.800
my faith in Christ now to picture
this spiritual thing that has occurred to me.

557
00:45:52.960 --> 00:45:58.079
Positionally I am baptized, to picture
what I am positionally now what I

558
00:45:58.119 --> 00:46:05.480
am practically. The Lord's Supper pictures
what the shed blood of Christ, his

559
00:46:06.000 --> 00:46:10.440
shedding of his blood for me,
his sacrifice. It's picturing it. It's

560
00:46:10.480 --> 00:46:15.679
reminding me the grace, the grace
that comes from is in Christ, not

561
00:46:15.920 --> 00:46:22.079
through the visible means. These ordinances
are remembering these things where grace comes from.

562
00:46:22.119 --> 00:46:24.280
It comes from the death, baryl
and resurrection of Christ through his shed

563
00:46:24.320 --> 00:46:34.280
blood, not through partaking of these
ordinances. They're simply picturing it. They

564
00:46:34.320 --> 00:46:37.960
are not believed to convey divine grace, but are acts of obedience and remembrance.

565
00:46:38.159 --> 00:46:42.480
We do these things because Christ told
us to do these things. Go

566
00:46:42.599 --> 00:46:45.119
ye therefore and baptize in the name
of the Father, Son and the Holy

567
00:46:45.159 --> 00:46:47.519
Spirit. And when you come together
partake of the Lord's Supper. This is

568
00:46:47.559 --> 00:46:51.800
the way you do so. According
to Paul and first Corinthius, he gives

569
00:46:51.840 --> 00:46:55.599
the specific instructions and how it is
to be done. These are matters of

570
00:46:55.800 --> 00:47:04.400
obedience and of remembrance. They do
not convey grace is a completely different philological

571
00:47:04.519 --> 00:47:07.920
stream. You can't be talking about
ordinances and talk about them being a means

572
00:47:07.920 --> 00:47:14.840
of grace. Now you're using sacramental
language that is not precise language. Ordinances

573
00:47:14.840 --> 00:47:19.960
serve as a reminder and expressions of
faith. Baptism and the Lord's supperer are

574
00:47:19.960 --> 00:47:24.360
considered ordinances. Now, according to
some sources, any believer can administer an

575
00:47:24.480 --> 00:47:28.639
ordinance. I don't believe that.
I believe the ordinances are given to the

576
00:47:28.719 --> 00:47:32.159
church should be administered by the church
leadership. Now some may say that I'm

577
00:47:34.000 --> 00:47:37.559
using sacramental language, but I don't
believe so. I believe the ordinances are

578
00:47:37.599 --> 00:47:45.159
given to the church. They're the
church ordinances. So now I know many

579
00:47:45.440 --> 00:47:47.679
who are believing in churches, who
are who hold to the ordinances and not

580
00:47:47.719 --> 00:47:53.239
to sacraments. They do believe anyone
can administer them. Again, this is

581
00:47:53.320 --> 00:48:00.119
very important. Ordinances do not impart
grace. Ordinances do not and part grace.

582
00:48:04.280 --> 00:48:10.559
There's a complete difference between the two. We must use precise language.

583
00:48:10.559 --> 00:48:15.000
So if you if you go to
a church that holds to ordinances, you're

584
00:48:15.000 --> 00:48:17.840
not a sacramental church. Do not
use the word sacrament. Don't call them

585
00:48:17.880 --> 00:48:22.440
sacraments. Again, I've known friends
who go to a Bible church or a

586
00:48:22.480 --> 00:48:27.119
Baptist church and they call them sacraments, And I'm like, are you out

587
00:48:27.119 --> 00:48:30.480
of your mind? Your church is
not sacramental. We do not call them

588
00:48:30.519 --> 00:48:36.360
sacraments. They are not means of
grace. They're ordinances. Now, if

589
00:48:36.360 --> 00:48:39.199
you go to a sacramental church,
you don't call them ordinances. You call

590
00:48:39.239 --> 00:48:44.599
them sacraments. You don't sit there
and say they don't they not are means

591
00:48:44.639 --> 00:48:47.599
of grace. You very much emphasize
that they are a means of grace.

592
00:48:50.639 --> 00:48:59.079
Those are two different worlds now,
I think that difference is simple and easy

593
00:48:59.119 --> 00:49:04.119
to understand. Now, what is
the meaning in all of this that we

594
00:49:04.199 --> 00:49:10.360
must be precise in our language.
We must be precise. The bird outside

595
00:49:10.440 --> 00:49:14.400
my window, I don't know if
you can hear him or her, she's

596
00:49:14.639 --> 00:49:21.599
or him. They are using language
right, and other birds know what that

597
00:49:21.679 --> 00:49:27.480
language means, right. They know
they understand that sound like they know what

598
00:49:27.519 --> 00:49:30.880
that. I don't know if you
can hear it. Yeah, he just

599
00:49:30.199 --> 00:49:35.239
I guess he wants to be a
podcaster today. But there's language. We

600
00:49:35.360 --> 00:49:38.000
use language all the time as human
beings, and you know what happens when

601
00:49:38.039 --> 00:49:42.960
we're not precise in our language.
If language gets a little bit off,

602
00:49:43.079 --> 00:49:46.280
or if someone misinterprets our language,
that usually leads to major conflict. Right,

603
00:49:46.639 --> 00:49:50.920
if you're married, you don't understand
the marital conflict that can arise from

604
00:49:51.039 --> 00:49:52.360
Well you said this, Well I
thought you meant this. Well I didn't

605
00:49:52.360 --> 00:49:55.400
say that. I will say what
I mean and mean what I say.

606
00:49:55.480 --> 00:49:58.719
Well, I wish you would say
what you mean and mean what you say,

607
00:49:58.840 --> 00:50:00.559
because you seem to think that you
meant this, but you didn't say

608
00:50:00.599 --> 00:50:02.599
that. Well, no I said
that. No you didn't say what are

609
00:50:02.599 --> 00:50:06.559
you talking? And then you argue
and argue and argue and argue and argue,

610
00:50:06.639 --> 00:50:07.639
and after about two hours you're like, I don't even know what we're

611
00:50:07.679 --> 00:50:10.440
arguing about anymore. I don't even
remember how this started. What started?

612
00:50:10.480 --> 00:50:14.480
Because you didn't mean what you say
and say what you mean because you're not

613
00:50:14.519 --> 00:50:16.119
precise in your language. So the
problem is you. The problem is not

614
00:50:16.199 --> 00:50:20.199
mean because I say what I mean
and mean what I say. Okay,

615
00:50:20.280 --> 00:50:22.400
right, well maybe it goes something
like that. I don't know, but

616
00:50:22.480 --> 00:50:28.039
you get the point. Look,
when we're dealing with matters of eternity,

617
00:50:30.119 --> 00:50:35.400
we're dealing with matters of philological importance, we got to make sure we use

618
00:50:35.440 --> 00:50:39.400
the right language. An ordinance is
an ordinance. A sacrament is a sacrament.

619
00:50:39.440 --> 00:50:44.480
The two shall not be, It
shall not come together. There are

620
00:50:44.519 --> 00:50:50.760
different streams, they're different rivers,
they're different forms of Christianity. A sacramental

621
00:50:50.800 --> 00:50:57.880
form and an ordinance form. Now
have you ever been guilty of confounding and

622
00:50:57.920 --> 00:51:04.360
confusing the two? Now what you
need to do is on Sunday I tell

623
00:51:04.440 --> 00:51:07.480
y'all. I tell y'all to do
this every week. Nobody ever does it,

624
00:51:07.639 --> 00:51:09.119
but I always tell everyone you get
a clipboard and walk around your church

625
00:51:09.159 --> 00:51:13.599
and start asking some questions. You
know, have your phone out record all

626
00:51:13.639 --> 00:51:16.440
of their responses. Nobody ever sends
me these recordings. I tell you constantly

627
00:51:16.519 --> 00:51:19.719
to do this, but walk around
and just say, hey, what is

628
00:51:19.719 --> 00:51:25.159
it ordinance? What is the sacrament? What is the how are they different?

629
00:51:28.000 --> 00:51:31.119
Do you do you believe in ordinances
or sacraments? And It'll be probably

630
00:51:31.199 --> 00:51:36.800
shocking how many in the pew will
not be very precise or may not even

631
00:51:36.840 --> 00:51:39.639
know the difference, or may say
they're the same thing. And then you

632
00:51:39.679 --> 00:51:43.519
just need to fall on the floor
and act like you're having a seizure,

633
00:51:43.559 --> 00:51:45.360
and they're like, what's wrong?
Like I can't handle this because you don't

634
00:51:45.360 --> 00:51:47.039
know what you're talking about. Okay, no, what don't do that.

635
00:51:47.039 --> 00:51:51.119
That would be a little a little
dramatic, but it would get the point

636
00:51:51.119 --> 00:51:53.400
across. Now, what would be
even more fearful if you ask your pastor

637
00:51:53.800 --> 00:51:58.960
and they're not precise in their language, that would be the more concerning part.

638
00:51:59.199 --> 00:52:00.679
Now, it would because asserting that
the people in the pew get it

639
00:52:00.719 --> 00:52:04.000
wrong. But then you need to
go to your pastor and like, hey,

640
00:52:04.079 --> 00:52:06.559
I don't know if you realize this, but according to the study that

641
00:52:06.639 --> 00:52:10.039
I just did, nobody in this
church seems to understand the difference between an

642
00:52:10.119 --> 00:52:14.199
ordinance and a sacrament and they think
they're the same thing. Can you please

643
00:52:14.239 --> 00:52:21.559
help them understand the difference between sacramental
theology and an ordinance based theology. And

644
00:52:21.559 --> 00:52:27.480
then your pastor would probably appreciate that
you took time to do the study.

645
00:52:27.719 --> 00:52:29.840
So go do it. Go do
it right now, you say, well,

646
00:52:30.159 --> 00:52:32.079
I'm not at church, Well do
you have a church directory? Just

647
00:52:32.400 --> 00:52:36.440
grab the church directory and start calling
people. Hey, yes, we're doing

648
00:52:36.480 --> 00:52:39.280
a random survey today. You attend
this church? Yes, okay, well

649
00:52:39.320 --> 00:52:42.639
good. You probably don't know me, but yeah, I go to church

650
00:52:42.679 --> 00:52:44.719
with you. Okay, good Right, I'm the one who always asked these

651
00:52:44.719 --> 00:52:46.719
stupid questions and irritate you. Okay, well I've got some questions. Here's

652
00:52:46.719 --> 00:52:50.039
the questions I need to do,
and then see what they tell me.

653
00:52:50.159 --> 00:52:53.039
Now, nobody ever reports back to
me ever, because I think everyone thinks

654
00:52:53.039 --> 00:52:59.199
I'm making up. But if I
was a church member, I would constantly

655
00:52:59.239 --> 00:53:01.480
be walking around asking people questions all
the time. I'd just be standing in

656
00:53:01.480 --> 00:53:04.920
the parking like they were like.
People would be pulling up kids. That

657
00:53:05.079 --> 00:53:07.320
strange guy is in the parking lot. Just put your head down and don't

658
00:53:07.320 --> 00:53:10.880
make eye contact with him. He's
crazy. Just don't don't don't look at

659
00:53:10.960 --> 00:53:14.039
him. Don't look at him.
Don't no no no no no no no

660
00:53:13.920 --> 00:53:15.639
no no no, Johnny, Johnny, don't no no no, don't don't

661
00:53:15.639 --> 00:53:16.960
talk to him. I'd be like, come here, come here, I

662
00:53:17.000 --> 00:53:20.599
got a question, I got a
question. I'm six. Okay, that'll

663
00:53:20.599 --> 00:53:28.599
work, Okay, okay, all
right, So what have we learned today?

664
00:53:29.199 --> 00:53:36.280
Do not put your hand in your
pocket, do not smile, do

665
00:53:36.400 --> 00:53:45.320
not use drums or guitars, ladies, watch how you address. And ordinances

666
00:53:46.280 --> 00:53:57.039
are means of grace. Now,
I will argue there's some philological issues with

667
00:53:57.159 --> 00:54:00.000
that language being used. In fact, I would argue that telling ordinances and

668
00:54:00.039 --> 00:54:06.719
means of grace is absolutely thiologically,
categorically in error, because either you hold

669
00:54:06.760 --> 00:54:09.599
to sacraments or you hold to the
ordinances. He's merging the two worlds somehow,

670
00:54:09.760 --> 00:54:16.639
and that's just not theologically possible.
Unless there's a third theology which says

671
00:54:16.880 --> 00:54:22.559
ordinances and sacraments are the same thing. Well, but that doesn't exist as

672
00:54:22.559 --> 00:54:27.000
far as I've known. In all
the schooling I've ever had, or just

673
00:54:27.119 --> 00:54:29.480
the different churches. I mean,
I was a Lutheran. We definitely made

674
00:54:29.519 --> 00:54:31.719
sure we knew that there were sacraments. We definitely knew that. Oh,

675
00:54:31.760 --> 00:54:37.320
and guess what's interesting in the Lutheran
Church when the kids were going through catechises

676
00:54:38.000 --> 00:54:43.840
through their confirmation, Oh, they
had to know the difference between a sacrament

677
00:54:43.880 --> 00:54:47.159
and an ordinance. So that means
young people can actually learn that stuff,

678
00:54:47.239 --> 00:54:52.079
so there's no excuse that the adults
can't right. Same thing. And Catholicism,

679
00:54:52.079 --> 00:54:57.159
when they're going through catechises and through
Confirmation, they're got to know the

680
00:54:57.199 --> 00:54:59.840
sacraments. They got to know what
a sacrament is, and they are going

681
00:54:59.840 --> 00:55:04.679
to know that it imparts grace.
They're going to know that, they're going

682
00:55:04.719 --> 00:55:07.559
to know what's a means of grace, a visible means of grace. All

683
00:55:07.639 --> 00:55:14.519
Right, you can email me news
I F at yahoo dot com, newsif

684
00:55:14.559 --> 00:55:23.079
at yahoo dot com. We will
end with this language matters in theology.

685
00:55:23.519 --> 00:55:25.119
Everyone have a great day. God
bless