The church of Jesus Christ is a people called out from all nations, Jew and Gentile, to be worshippers of the true God. These form a sent community in the world to declare among all peoples the gospel of grace, to care for the poor and oppressed, and to reflect God's nature through holy lives and good works. This church is at once both visible, meeting in local congregations, and invisible, the universal church comprised of all true regenerate believers. True churches are distinguished by the biblical gospel, the ordinances of Baptism and Communion¹ and the exercise of church discipline.

THE CHURCH: DOXOLOGICAL, MISSIONAL, CONFESSIONAL, COVENENTAL, LOGO-CENTRIC

The following essay expounds upon Dr. Greg Allison's proposed marks or distinctives of the church. It will be a straightforward description including biblical data, definitions, and implications of this understanding.

The Church is Doxological
To say that the church is doxological is to say that it has been called for the praise and glory of God. That the church is doxological^2,3 means that its nature is to be a reflection of, a magnification of and a manifestation of God's glory and majesty. As such the church is to reflect honor and worship back to her King. All things have been created by God and belong to him (Ps 24:1). They were created by the Son and through the Son (Col 1:16). The church therefore acknowledges that the universe, the earth, each person, every animal, tree and rock only exist by the will of God for the praise of his glory. As a called out people, the church, in reverence and awe of her maker, must see all of its life as worship. The church is called and chosen to be a holy priesthood offering sacrifices of praise and thanksgiving to her Lord, declaring his excellencies in the earth (1 Peter 2:9). God's people are called to offer sacrifices of good works and generosity to the resultant praise and glory of God (Heb 13:16, Matthew 5:16). Indeed Christ's purpose is to purify for himself a people for his own possession who are zealous for good works. (Titus 2:14, ESV) One of the metaphors of the church in the New Testament distinctly refers to this doxological function; the church is a temple of praise unto God. We are called living stones which are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ (1 Peter 2:5, ESV). As the temple was the spiritual house of worship to God in the Old Testament, we too are a temple, the place where God dwells and where worship is offered.

¹⁹ So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, ²⁰ built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, ²¹ in whom the whole structure, being joined together, grows into a holy temple in the Lord. ²² In him you also are being built together into a dwelling place for God by the Spirit. (Ephesians 2:19-22, ESV)

Understanding the church as doxological is crucial in seeing that the church does not exist by us and for us, but primarily by God and for God. We see that we have been sought by God to be his worshippers, which is indeed for his glory and our greatest good. Christians would find their joy in the proper person, that of God himself, when the church rightly understands here doxological nature.

The Church is Missional
To say that the church is missional is to say that it is a body of divinely called out and divinely sent ministers to proclaim the gospel of Christ throughout the world. The church in the New Testament was called the way (Acts 9:2, 19:23, 24:14), indeed the church pointed the way of salvation, to the one who is himself the way (John 14:6). The church is called to be moving into the world, yet not of this world. Its very life is to show distinction and contrast from the world's system and values so that people might see that God is active in the church. The church of the living God is not to act as a counter-cultural missional community, it is to be one. It is not an entity whose program is mission, but a people whose very identity is intricately, and inextricably weaved in with its mission. The church has been called out to God for worship (doxological) and sent into the world to proclaim and live the gospel (missional); what God has joined let no man separate.

The Church is Confessional
In an age where doctrine is derided, theological reflection taunted, and orthodoxy becoming generous as to be impotent to exclude much of anything, the confessional nature of the church must be brought to the forefront. The church is a people that are defined by common, essential doctrine, a unique confessional identity. The church in the New Testament is called to be the pillar and buttress of truth (1 Tim 3:14) which is to hold forth Jesus, a particular Jesus, the Jesus of the New Testament witness, one we confess was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory. (1 Tim 3:16). The church should be unified in several spheres of doctrine each with a different level of conviction. Some are paramount to Christian identity, others mark out essential distinctions, others group us with other like minded believers, and another allows us to group into particular local churches with high levels of unity and communion. The following diagram is helpful:

Figure 1: A Robust Confessionalism

In this figure, the inner circle, which I have called Reformed Baptist represents the type of doctrine with which I would be most at home; where I could unify in a local congregation. The second circle of evangelicalism would identify me more broadly with believers who identify themselves by the gospel of Jesus Christ and the centrality of the Bible, the Word of God. The third of Protestantism would place me within those who confess salvation by grace alone through faith alone by the work of Christ alone, dissenting from certain positions of the Roman Catholic Church.⁴ Finally, the circle of ecumenism would place me with those who hold to the historic confessions of the first ecumenical councils of Nicea, Constantinople, Ephesus, and Chalcedon; the sphere of those believing in the divinity of the Father, Son and Holy Spirit along with the hypostatic union of human and divine natures in the person of Jesus of Nazareth. Such a robust confessionalism allows doctrinal purity on essentials and unity in distinctives in local congregations while opening doors for cooperative efforts for the Kingdom in broader circles. This species of confessionalism I find to be much more profitable for the church in our day that so called orthodoxies which blur, even erase lines, so that the truth of the gospel gets lost in a morass of postmodern weeds. The church has always and will remain confessional, it knows in whom it has believed.

THE CHURCH IS COVENANTAL
God throughout history has made covenants with his people. Adam (Gen 2:15-17), Noah (Gen 8:20-22), Abraham (Gen 12,15), Moses (Exodus 20, 34), and David (2 Samuel 7) all received binding convenant promises from God and such serve as signposts for understanding the beauty of God's plan throughtout redemptive history. The church finds its being at the inaugurating moment of the New Covenant⁵, and as such understands itself as a people in covenant with God and one another. This New Covenant is marked by its own peculiar signs and seals, that of Baptism, the sign of entry at conversion, and of the Lord's Supper, the continuing sign of unity and fellowship with God and his people. The church local, as a unique temporal and spatial manifestation of the people of God, should remind itself and have conscious awareness of its covenant with the living God, one of grace, made through the sacrifice of the body and blood of Christ. This covenantal nature reminds the church of her faithful covenant keeping God, while urging the body to regularly renew her commitment to the Lord, to obey his commands, and to continually love one another.

THE CHURCH IS WORD CENTERED
As the church is built on the foundation of the prophets and the apostles and the chief cornerstone of Jesus himself, there is no other foundation for the church than the prophetic, apostolic words of Scripture. The church understands her being, her mission, her doctrine, her faithful covenant God only through the very Words of God in Scripture. The church has but one leader and head, the divine incarnate Word Jesus Christ (Eph 5:23). The church has but one light and guide for its life and doctrine, the inspired written word of Scripture (Psalm 119:105, John 17). The church has but one hope of salvation, the preached Word of God throughout brought to the hearing of people in every age until the Lord comes (Romans 10:1-17). As such, the church is logocentric, a people centered on the Word of God.

The church in this understanding is doxological, a people called to God for worship, missional, a people sent into the world with the gospel, confessional, holding firmly to the word as taught, covenantal, understanding her relationship with a faithful covenant keeping God, and Word-centered, understanding all in light of the Word of God.

THE ORDINANCES OF THE CHURCH

In this brief essay I will set forth my convictions about the two ordinances of the Christian church, that of Baptism and the Lord's Supper.

The Ordinance of Baptism
The practice of baptism is the ordinance of entry into the new covenant community. It was commanded by the Lord Jesus (Matthew 28:18-20) and the apostles (Acts 2:38) and practiced in the early church (Acts 8, 9, 16, 18, see also the Didache). We believe that the New Testament practice was carried out in but one and only one way. The pattern which emerges from the New Testament Witness is a follows: 1) A person had believed the gospel 2) they were baptized by being immersed in water 3) this baptism symbolized a recognition with the death, burial and resurrection of Christ. While it is not disputed that it was believers who were baptized in the New Testament, a bit more must be said about the method and its symbolism.

I hold that baptism was done by immersion for two primary reasons. First, the meaning of the word βαπτιζω is to dip or to immerse. ⁶ The word has the connotation of plunging into water and does not carry the meaning of sprinkle in the Scriptures. Second, the method of immersion is also what we observe in the baptisms of the New Testament. Mark 1 has John baptizing in the Jordan, in the same passage Jesus is said to come up from the water. Luke's narrative in the book of Acts records that the Ethiopian Eunuch and Phillip who baptized him both came up out of the water (Acts 8:38, 39). Baptism by immersion also makes possible the rich symbolism of Christian Baptism, that of Christ's death, burial and resurrection. To this matter we now turn.

Romans six describes baptism in the following manner:

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. (Romans 6:3, 4 ESV, emphasis mine)

In this passage we see that in our own baptism we openly recognize with Christ's death. We die to sin when we come to faith in Christ. Our going down in the water symbolizes our own burial with him; the old man is now buried with him in baptism, but the new self alive to God in Christ. Finally, when one comes up from the waters we recognize our being raised to new life with the resurrection of our Lord. This symbolism is only possible when baptism by immersion is practiced.

The meaning of baptism is multifaceted. As already mention it portrays our own death, burial and resurrection with Christ (Romans 6, Col 2:12). It also represents purification, a washing, or cleansing from our sin (Acts 22:16), and it also represents that we have been rescued from divine wrath and the coming judgment (1 Peter 3). Finally, it serves as an outward testimony of the inward change of conversion; that once we were alienated from the Lord, yes even his enemies, but now we have been washed, cleansed, and testify a good conscience towards God.

Who is to be Baptized?
In following the New Testament pattern I hold that baptism is an act of joyful submission and obedience to our Lord's command once one believes the gospel. Baptism is for believers of a reasonable age, capable of making a mature confession of faith, and should be carried out in the name of the Father, Son, and Holy Spirit (Matt 28:18-20). Although there are benefits to the children of believers; being raised in a Christian family, being around the church in an environment where the gospel is preached; these children are not to be baptized until they volitionally trust and profess faith in Jesus Christ. Each person who desires to be baptized should be examined by and counseled with a mature believer to ascertain their understanding of the gospel and whether they exhibit evidence of conversion. All believers, if possible, should be baptized in such a manner as the sign of entry into the church.

The Lord's Supper
If baptism is the right of entry into the church, the Lord's Supper is the ordinance of continuing communion with Christ and his church. The Lord's Supper (sometimes referred to as the Lord's Table, Communion, or the Eucharist) was commission by Christ at the Last Supper where he shared bread and the cup with his disciples (Mark 14:22-25, Matt 26:26-29, Luke 22:17-20, 1 Cor 11:23-26). The Lord's teaching was two-fold. First, the bread represents his body, broken for us. Second, the cup represents the blood of the New Covenant, poured out on our behalf. Luke's gospel and the apostle Paul record that we are to eat and drink in remembrance of our Lord. In contrast to the Roman Catholic view of transubstantiation, I hold that the bread and wine do not become different substances in communion⁷. The bread substantially and accidentally remains bread and the wine substantially and accidentally remains wine. Nor do I hold to the Lutheran view of consubstantiation, that the actual body and blood of Christ are present with, in and under the elements. However, I do hold there is a real presence of Christ by way of the Holy Spirit at the Lord's Table. The Second London Confession states as follows:

...the Body and Blood of Christ, being then not corporally, or carnally, but spiritually present to the faith of Believers, in that Ordinance, as the Elements themselves are to their outward senses.⁸

Although the Lord's Supper is a remembering, a memorial of the broken body and shed blood of Christ, there is in my view a real meeting with Christ at the table that is a spiritual, soul-refreshing presence.⁹

Who should partake of the Lord's Supper?
Being a continuing ordinance of the church, all believers, who are members in good standing with the church (i.e. not under discipline), should partake regularly of the Lord's Table. Much care should be offered to articulate that this ordinance is for followers of Christ and not open to those present who are not believers. The supper should be done in both somber self-examination and confession of sin as well as joyful reflection upon the completed work of redemption by Christ on the cross. I hold to the view of Open Communion¹⁰, where all true believers in Christ, who are members in good standing with a true church¹¹, may partake of the Lord's Table. To exclude a brother from table fellowship who is visiting from, say a paedobaptistic tradition, is in my mind tantamount to treating him as no true Christian.

Frequency of the Lord's Supper
As the Lord's Supper is the continuing ordinance of the church, it should be practiced regularly. The Lord's Table was central to the early church and seems to have been observed weekly (Acts 20:7, 1 Corinthians 11:17-34) as the church gathered. Although, I do not think that weekly observance is mandated by this witness of Scripture, or by the practice of the early church, its regularity must be enjoined. It is a great shame that in many churches, this central rite of the church which demonstrates love and communion with the living Christ is regulated to an after thought observed just a few times a year. In this communion we reflect on the Lord's work in the past and hope for his coming in the future. In this ordinance, when handled with grace, reverence, and care, there is a powerful proclamation and experience of the gospel of grace. Finally, our unity as a local church is also expressed in this ordinance as we partake of the bread and cup together, for this purpose I believe that communion should be celebrated when most members would be present, for most congregations this would be in the primary worship gathering.¹²

THE RELATION OF ELDERS AND DEACONS TO CONGREGATIONAL POLITY: HOW DO THE TWO WORK TOGETHER?

The New Testament proscribes two offices for the church, that of elders (pastors, bishops, overseers, Acts 11:30, 14:23, 15, 20:17-38, 21:17-26, 1 Tim 3:1-7, Titus 1:5-9, 1 Peter 5:1-5) and of deacons (servants/ministers, Phil 1:1, 1 Tim 3:8-13). These officers are to lead, teach and shepherd (elders), and to serve the particular needs of the local body (deacons). However, the New Testament also demands that the assembly or congregation (the ekklesia) also function in certain roles directing the life of the fellowship. This short essay with attempt to lay out a position on how these offices and the congregation work together. The position I will advocate will be one of Elder Rule with Congregational Responsibility. I will lay out this position by first describing what I mean by elder rule. Next, I will examine the specific exhortations actually given to the church or congregation in the New Testament. I will also touch briefly on deacons/servants/ministers in this section. Finally I will relate the two offices and make some concluding remarks.

By elder rule I mean that the church is to be taught (Titus 1:9, governed (1 Tim 5:17), shepherded (1 Peter 5:1-5) and led by a plurality (Acts 14:23; Acts 20:17, 28; 1 Tim 5:17) of qualified male (1 Tim 3:1-7, Titus 1:5-9) elders. The elders are to guard the doctrine and direction of the church submitting to one another under the headship of Jesus Christ, the true shepherd of the church. As elders are to lead the church in this manner, we must examine how congregationalism relates to the team of elders. To the role of the congregation in the decision making and authority of the church we now turn.

In this assignment the following was noted:

James Leo Garrett Jr., distinguished professor emeritus of theology at Southwestern Seminary, defined congregational polity as a form of church government in which "final human authority rests in the local or particular congregation when it gathers for decision-making. This means that decisions about membership, leadership, doctrine, worship, conduct, missions, finances, property, relationships and the like are to be made by the gathered congregation except when such decisions have been delegated to individual members or to groups of members." ¹³

In this view, all decisions, all final human authority, rests in the congregation when it gathers for decision-making. This view represents several strengths, yet in my view, several weaknesses. Its strengths are in that it rightly places no higher authority outside of the local church context and acknowledges that the New Testament calls the congregation to certain responsibilities. Its weaknesses are that it grants all decisions to the entire congregation (or a determined quorum), says little (perhaps only an implication in the last sentence) of the role of elders in leading and guiding the church, and it seems to imply that very young, even brand new believers, are to have the same level of input in the direction of the church. In order to mediate these strengths and weaknesses some further work needs to be done.

This view leans strongly to the side of congregational decision making for not a small reason; the New Testament actually calls for congregational responsibility. The question pertinent is that which the New Testament actually calls the congregation to be responsible and that which it does not. There is a resounding clarity in the areas in which the Scriptures call the congregation to be responsible. These areas are as follows: 1) Sending emissaries to intra-church councils (Acts 15)¹⁴, 2) Matters of church discipline, membership and excommunication/putting out of the midst (Matthew 18:15-20; 1 Cor 5; 2 Cor 2:1-11) 3) Matters of doctrinal fidelity (Gal 1) and 4) Calling of Servants/Deacons (Acts 6:3 - the church should choose servants for various tasks so to not call the elders away from their primary role of prayer and teaching the word). These areas, though they may be led and guided by elders, are the clear responsibility of the congregation. With these New Testament responsibilities in mind, we may now turn to explaining the relationship of elders to the responsibility of the congregation, to the view of Elder Rule with Congregational Responsibility.

It is my contention that the local church should entrust the final decision making locus to men qualified and called by God (elders), while reserving the New Testament responsibilities placed upon the church. The implication is that congregational responsibility does not extend to all decisions but remains where the New Testament specifies. This means that certain vital decisions will remain to a plurality (so absolute power is not in one man), of qualified (humble and prayerful) men who together seek the will of Christ. This assesses the weakness of the immature or spiritually naïve running business/decision meetings into the ground, even causing schism and factions in the body. On the other hand, the elders must not seek to have all power in the church, denying rightful congregational responsibility and the headship of Christ. In fact such men are disqualified for the office in seeking to control the church which belongs to Christ alone. This polity is a unique middle way which values the autonomy of the local church along with the New Testament calling on both elders and the congregation.

This blended polity can be functionally¹⁵ achieved in two ways. In a congregational leaning church, the congregation can delegate certain duties to elders, deacons, and even, God help his church, committees. Or the elders of a church can function as a mutually submitted team under the lordship of Christ Jesus while holding the congregation's insight and responsibility in high regard. I find the latter to be the more desirable way as it honors the New Testament witness to a congregational role while having a plurality of mature men make important decisions without going to every member for a vote. Wise elders would also value to the wisdom and insight of the body in major decisions and an elder rule polity can achieve such feedback without full fledge congregationalism.¹⁶ As Elder Rule with Congregational Responsibility seems to traverse the tension of strict elder rule and local congregational polities, I recommend it as a pure way forward for the churches of Jesus Christ.

ON THE EXERCISE OF CHURCH DISCIPLINE

One of the great privileges of followers of Jesus Christ is to be under the care and discipline of a local church. In our day many desire to be cared for, but less perhaps desire discipline. Yet discipline is the "right and privilege of every church member."¹⁷ Discipline is often misunderstood in our day to mean only punishment, but the word also means training that corrects, molds, or perfects the mental faculties or moral character, control gained by enforcing obedience or order.¹⁸ As such, discipline is vital in the life of the church and every believer if we are to grow in character and holiness, being conformed to the image of Christ. How church discipline functions in a congregation is a matter of grace and wisdom and a desire to follow biblical prescribed paths with one another. A slip to one side makes a church hesitant to discipline, libertine; worldly. A slip to the other makes a church full of Pharisees, unfeeling legalists who know not the grace of God. The Lord will not have either for his church; it is not his prescribed way, for Jesus himself outlines the manner in which a church should engage in discipline.

Jay Adams presents the teaching of Jesus in Matthew 18 with the following helpful diagram.

Figure 2: Adams on the Full Process of Church Discipline¹⁹

Step one in his progression is an assumption that believers should make; that we ought to care to follow our Lord, to desire to discipline ourselves for the purpose of godliness (1 Tim 4:8). Steps 2-5 deal directly with the words of Christ.

• Step 2 - If your brother sins against you, go and tell him his fault, between you and him alone - Matthew 18:15. This importance of Jesus' exhortation to keep matter between the two parties involved would save God's people much grief. Gossip should not be enjoined and persons should not be involved who are outside of the offense. The conversation should be private and resolution may be reached simply in the person to person dialogue. If repentance occurs, the offense is resolved and fellowship is restored.
• Step 3 - But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses - Matthew 18:16. This step is important so that other people may understand what has happened, listen to both parties, and attempt to establish whether something indeed has/is occurring that is sin. At this point it would be prudent that the persons involved should be mature believers, perhaps leaders in the congregation (elders, deacons). These persons are assumed to bring further loving admonishment to the offending brother to repent. If he repents, the matter can reach resolution, if not Christ calls the sphere to increase yet again to in step 4
• Step 4 - If he refuses to listen to them, tell it to the church - Matthew 18:17. In an elder led or ruled congregation, I would recommend the elders to be involved in leading the parties and guiding the church at this point. Yet, Jesus is clear, if the offender refuses to listen to a plurality of counsel, the matter should be brought to the congregation. The elders at this point should warn the person that unrepentant sin is of great concern and that the consequences are grave and serious. Practically, the matter could be brought before the church by public hearing or by a presentation of the elders if the offending brother will not appear before the church. If at this point repentance occurs, restoration is pursued and the matter brought to resolution, not to be revisited by any party. However if the person will not listen to the church, the only recourse is step 5.
• Step 5 - And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector - Matthew 18:17. It is at this step that the offender should be put out of the midst of the congregation with strict instructions for the membership. Such instructions would be better to come in clear written form as to minimize miscommunication. Interactions with the person by members of the church should remain loving yet firm, with the goal being repentance and restoration. He is barred from the Lord's Supper until restoration occurs. Those serving the elements should understand the person is not to receive the elements if he is present at a communion service. If at some point the person repents and desires reconciliation he should be welcomed back into communion when the appropriate determined efforts, restitutions have been made. The congregation should rejoice at his restoration and consider the matter resolved not to be brought up again.

Who should be subject to Church Discipline?
Only believers who are members of that local congregation, having willfully submitted themselves to the care and discipline of the church should be subject to church discipline. Members should be instructed as to their privilege and role in the discipline of the church.

Informing Members of their privilege and duties in the church
In order for church discipline to function each member should be instructed as to his or her responsibilities to Christ as part of his church. Each should desire to walk in the grace of God desiring sanctification, real life change that leads to heartfelt affection and obedience to the Lord. Each should also be instructed on how offenses should be handled in a Christ-like manner in the church. Instruction in steps 1 and 2 of Matthew 18 would produce opportunities for growth and godly sharpening in the body without letting offenses run wild throughout a church.

The lack of church discipline today is a tragic occurrence. Churches become filled with people who bear not resemblance to Christ and as such God's name is maligned. Believers who need to be encouraged, loved, and admonished wander off into sin that hurts them and destroys families. Discipline when handled with grace and truth, love and firmness, will bring glory to God and life giving growth to believers. Discipline is a gift from God, which functions in a local body, without which we will not become who God is calling us to be.

BIBLIOGRAPHY

"The 1677/89 London Baptist Confession of Faith." 1789.

Adams, Jay E. The Handbook of Church Discipline, a Right and Privilege of Every Church Member. Grand Rapids: Zondervan, 1974.

Cross, Anthony R., and Philip E. Thompson. Baptist Sacramentalism Studies in Baptist History and Thought ; V. 5. Carlisle, Cumbria, U.K. ; Waynesboro, GA: Paternoster Press, 2003.

Edwards, Jonathan. The Religious Affections. Banner of Truth ed. Carlisle: Banner of Truth, 2001.

Grudem, Wayne A. Systematic Theology : An Introduction to Biblical Doctrine. Grand Rapids, Mich.: Zondervan Pub. House, 1994.

Kittel, Gerhard, and Geoffrey William Bromiley. Theological Dictionary of the New Testament. Translator and Editor: Geoffrey W. Bromiley. Vol. 1. Grand Rapids: Eerdmans, 1964-c1976.

Lewis, Robert, and Rob Wilkins. The Church of Irresistible Influence. Grand Rapids, Mich.: Zondervan Publishing House, 2001.

Merriam-Webster. Merriam-Webster's Collegiate Dictionary. Includes Index. (10th Ed.). Springfield: Merriam-Webster, 1996, c1993.

Peterson, David. Engaging with God : A Biblical Theology of Worship. 1st North American ed. Grand Rapids, Mich.: W.B. Eerdmans, 1993.

Smith, Samuel. "Congregationalism: Viable & Biblical, Speakers Say." Baptist Press News, February 13 2002.

T. Friberg, B. Friberg, N.F. Miller. Analytical Lexicon of the Greek New Testament - Baker's Greek New Testament Library. Vol. 4. Grand Rapids: Baker Books, 2000.

Notes:

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¹ The author prefers to use "The Lord's Table" or "The Lord's Supper" but to maintain the one hundred word limitation "Communion" was selected to conserve two words while maintaining the meaning.

² derives from the Greek δοχα meaning a manifestation of light radiance, brightness, splendor (AC 22.11); (2) as a manifestation of God's excellent power glory, majesty (RO 9.23); (3) as an excellent reputation honor, glory, praise (JN 5.44); (4) as a state characterized by honor, power, and remarkable appearance glory, splendor (LU 24.26); (5) of a person created in the image of God reflection, glory (1C 11.7); (6) δοζαι as angelic powers around God angelic beings, majesties, dignities (JU8) - B. Friberg T. Friberg, N.F. Miller, Analytical Lexicon of the Greek New Testament - Baker's Greek New Testament Library, vol. 4 (Grand Rapids: Baker Books, 2000), 119.

³ Papal infallibility, the veneration, bodily assumption and Immaculate Conception of Mary, the magisterium of the church, prayers to the saints, come to mind.

⁴ The New Covenant is described in detail in Jeremiah 31:31-40, Luke 22:14-23, 1 Corinthians 11:23-26, 2 Corinthians 3, Hebrews 8-10, 12. Understanding the language and meaning of this covenant requires knowledge of the prior covenants as well covenantal usage in the context of the Ancient Near East...Preambles, conditions, benefits, consequences of breaking, visual cutting ceremonies, blood, etc.

⁵ See βαπτιζω in Gerhard Kittel and Geoffrey William Bromiley, Theological Dictionary of the New Testament. Translator and Editor: Geoffrey W. Bromiley, vol. 1 (Grand Rapids: Eerdmans, 1964-c1976), 529.

⁶ It should be noted that while we can never have any absolute certainty as to the condition of a person's soul, there is evidence that follow conversion. For perhaps the best analysis of the signs of true conversion see Jonathan Edwards, The Religious Affections, Banner of Truth ed. (Carlisle: Banner of Truth, 2001).

⁷ The official view holds to a Thomistic understanding of matter. The substance of the bread and wine actually change to body and blood, while the accidents remain those of bread and wine. Color, taste, shape, texture, etc remain, but the actual essences change to the real body and blood of Jesus Christ.

⁸ The 1677/89 London Baptist Confession of Faith," (1789).

⁹ This phrase is used in the Chapter 10 - "His Soul-Refreshing Presence, The Lord's Supper in Calvinistic Baptist Thought and Experience in the 'Long' Eighteenth Century" in Anthony R. Cross and Philip E. Thompson, Baptist Sacramentalism, Studies in Baptist History and Thought ; V. 5 (Carlisle, Cumbria, U.K. ; Waynesboro, GA: Paternoster Press, 2003).

¹⁰ As opposed to the view of Closed Communion which would hold that only believers who have been baptized in the New Testament way are welcome to the table. This view would exclude true Christians who hold to infant baptism.

¹¹ Gospel preaching, ordinance observing, discipline practicing

¹² Although I hold that communion should be observed in the main services, I am not opposed to smaller groups properly observing the table. It would be a refreshment to see rich table fellowship, with prayer, worship, exhortation, bearing of burdens, and the Lord's Supper return to homes even in "non house church" contexts.

¹³ Samuel Smith, "Congregationalism: Viable & Biblical, Speakers Say," Baptist Press News, February 13 2002.

¹⁴ As this dealt with an apostolic council some would say little normative practice can be gleaned from the churches involvement in sending Paul and Barnabas

¹⁵ I say functionally because congregationalism would maintain final decision making in the congregation and elder rule would place the final locus in the elders. But in the functioning of the church, a resulting practice can be achieved in both polities. "Which road to travel?" to the resulting function is the question I am raising.

¹⁶ In the final section of this assignment, see my evaluation of Church Government in my local church, Fellowship Bible Church for an example of such functioning elder rule.

¹⁷ This is the subtitle for Jay E. Adams, The Handbook of Church Discipline, a Right and Privilege of Every Church Member (Grand Rapids: Zondervan, 1974).

¹⁸ Merriam-Webster, Merriam-Webster's Collegiate Dictionary. Includes Index. (10th Ed.) (Springfield: Merriam-Webster, 1996, c1993).

¹⁹ Adams, 30.