A bit of history in my life

I got my certificate of Swedish Citizenship today. After 15 years I finally decided it was time to make the leap and get it.

It feels a bit strange to be a citizen of two countries :-)

All to the Glory of the Highest !

Amen!

“Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God.” (Hebrews 12:2)

(Read by Max McLean. Provided by The Listener's Audio Bible.)

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The Lord’s Supper as a Means of Grace (No. 2).

by Charles Hodge

I. By means of grace is meant the means of divine appointment for the purpose of conveying grace.

By grace is meant,

1. Some divine gift.

2. Divine or supernatural influence of the Holy Spirit. Where there are no such means of grace, their saving gifts, so far as we know, are not conferred. To those to whom God does not send his word, he does not send salvation.

II. The Lord’s Supper is a means of grace. What is the special gift and the special nature of the divine influence which it is intended to convey?

The Roman Catholic doctrine on this subject is,—

1. That each sacrament has its own special grace connected with it.

2. That that grace can be obtained in no other way. The benefits conveyed by baptism can be obtained only by baptism; so of orders, penance, extreme unction, etc.

3. That this gift, or the effect produced, is indelible, like the impression of a seal. Truth and error are here mixed. The error is,

1. In asserting that the gifts conveyed by the sacraments can be obtained in no other way.

2. In making certain rites sacraments, which are not such.

3. In making the gift or impression indelible. The truth is, that there is a difference between baptism and the Lord’s Supper. The former symbolizes the washing of the soul from guilt and pollution by the blood and Spirit of Christ; and these are the gifts specially conveyed. The latter while it

1. sets forth the death of Christ as a sacrifice for sins, and (

2. involves an appropriation of this sacrifice to the souls of believers, is

3. specially designed as the expression of our union with Christ and with one another. The special benefit, therefore, which it is designed to convey, is this fellowship with Christ and his people. And the special divine influence or inward grace, with which it is attended, is the consciousness of such union.

This is proved from what Paul says to the Corinthians, from the 6th chapter of John, although not directly referring to the Lord’s Supper, and from the general faith of the Church manifested in calling the Lord’s Supper a Communion. Hence we should specially expect and pray for this special grace when we go to the Lord’s table, and we should come away cherishing the feeling that we and Christ and his people are one. Hence also it is called a feast of love, and animosities between brethren are considered a special hindrance in this ordinance.

III. How is this grace conveyed?

1. Not by any inherent virtue in it.

2. Not by the supernatural power of the administrator.

3. Therefore not uniformly, nor to all. Some fail entirely of the blessing; some receive far more at one time than at another.

4. But it is conveyed to believers, and to those only; that is, to those who believe, 1st. In Christ and his gospel. 2d. In the special promise of God in connection with this ordinance. 3d. To those, therefore, who appropriate its blessings by faith.

5. As faith is the subjective condition, so the Spirit is the efficient cause. It is by his working in those who by faith receive the sacraments; thus their benefits are conveyed.

In this there is an analogy with the word.

1. It does not benefit all.

2. It does not benefit the believer always in the same way or measure.

3. Its sanctifying benefit is to those who by faith receive it.

4. This faith is the fruit of the Holy Spirit, by which also all its saving fruits are produced.

INFERENCES.

1. We should greatly value the Holy Supper. Protestants are apt to go to an extreme in opposition to Catholics.

2. We should be careful in our preparation for the communion.

3. And we should see to it that we are the better, and not the worse for our attendance on the Lord’s table.

The Lord’s Supper as a Means of Grace (No. 1).

by Charles Hodge

I. The Lord’s Supper has ever been regarded as a source of power.

1. Some attribute to it nothing more than the moral power of a rite, significant of divine truth.

2. Others, on the opposite extreme, attribute to it an inherent, divine vine or supernatural power. Some attribute this supernatural power to the elements themselves; others, to the divine word or promise which is connected with the ordinance. These views agree, 1st. In denying that the efficacy is due to the ab extra influence of the Spirit. 2d. That it is not conditioned by the inward state of the communicant.

3. The doctrine of our church is, First, That the effect intended is not regeneration, nor justification. But it is, 1st. The renewed application of the blood of Christ. 2d. Our spiritual nourishment and growth in grace. Secondly. That these effects are not due to any supernatural power in the elements, or in the rite, or in him who administers it, but solely to the blessing of Christ and the operations of his Spirit. Thirdly. That the condition of this power, on our part, is faith. That is, if we have faith, we experience the power of the sacrament; if we have it not, we do hot experience it.

II. By faith here is not meant,

1. The general belief of the gospel, or plan of salvation as revealed in the Scriptures; nor

2. Does it mean saving faith. It is Dot true that every true believer receives Christ, feeds upon him to his spiritual nourishment at the Lord’s table, any more than it is true that every such believer is always spiritually edified by prayer or the reading of the Scriptures.

3. But it is faith in what the Scriptures teach concerning this ordinance. 1st. That it is a divine appointment, not a human device. 2d. That it is designed to commemorate the death of Christ. 3d. That it is a means of communion with the Lord Jesus Christ, i.e., first, a means of communicating to us the benefits of his death; and, second, a means or occasion of intercourse with our souls. Hence this includes,

(a) Faith in his presence in the ordinance.

(b) Faith that he is what he is, the Son of God in our nature, our prophet, priest and king.

(c) Faith that he loves us. This is indispensable. 4th. That it is a means of uniting all believers as one body. They become one by their joint participation of the same head. This is the faith requisite for profitable communion.

III. The reason is, that without it we are not in a proper state to receive the benefits of the ordinance, and with it we are. It constitutes the receptivity. If informed that a parent whom we had not seen for a long time was in a room awaiting us, it is plain,

1. that if we did not believe that he was there; or,

2. if we believed that the person really there was not our father; or,

3. that, although our father, he did not love us or acknowledge us as his child, then we should not be prepared to meet him. But if we believed all these three points, it would constitute our preparation, and we would not fail of being delighted by the interview. So of the Lord Supper, if we believe that Christ is there; that he is our God and Saviour; that he loves us, then we are sure of the benefits of his presence.

Pierced for our transgressions

“But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed. We all, like sheep, have gone astray, each of us has turned to his own way; and the LORD has laid on him the iniquity of us all.” (Isaiah 53:5-6)

(Read by Max McLean. Provided by The Listener's Audio Bible.)

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