The Holy Spirit: The Church/Communion of Saints

Welcome and Recap:

So, last week, Chaplain Berlanga brought the final stanza about the Second Person of the Trinity, “From there he will come to judge the living and the dead.” Today, we get into the Holy Spirit. One catch, however, is that Chaplain Choi is going to bring the first stanza next week. With the snow days and all, we got caught in a weird place, and I was already working on this week’s message, whereas others had yet to start. All the same, for a week, we’ll be out of order.

Either way, we’re talking about the Spirit. The third stanza in the Apostles’ Creed begins with, “I believe in the Holy Spirit,” however, it also includes several other “I believe” statements of faith, such as today’s “the holy catholic Church, [and] the communion of saints…” this is because it reflects the idea that the Holy Spirit’s work is active and present in the Church and in the life of the believer.

Introduction: We find ourselves on this continuum of Christian experience with three phases; you’ve probably heard of them somewhere before. It’s a way to perceive our purpose:

First, we have justification. This is a moment when God declares a person righteous and forgives their sins. The word “justification” literally hearkens to a legal standing before God; we believe this is based on faith in Jesus Christ. It’s a declaration of holiness.

I say it’s a moment because this is, of course, a Calvary reference with substitutionary atonement, meaning it happened once for all; it doesn’t happen again. There’s a point, however, where we pass from being under condemnation to instantaneously being counted as righteous to God. No virtue and no works of ours brought this about. It happens when the Holy Spirit opens our eyes to see Christ for who He is and unites us, by faith alone, to Christ.

There is, of course, in the future, glorification. It’s the final stage of our salvation model, our eventual ‘end state,’ when a person is completely and forever holy, the moment when a person is free from the presence of sin, standing faultless before God in eternity. We look forward to this, but unfortunately, we find ourselves between the two, in what is referred to as “the already/not yet.”

This is the process of sanctification and where we are, all of us, right now. This is where believers are set apart for God and made holy. This is the process of being conformed to the image of Christ and being freed from the power of sin.

It is in reference to this period that Jesus tells the disciples in John 16:7, “It is for your benefit that I go away, because if I don’t go away the Counselor will not come to you. If I go, I will send him to you.”

Proposition:

So today, there are two parts to my agenda, to briefly discuss our purpose as a church, what that looks like and means, as well as what’s intended for this time of sanctification, both corporately and individually. By the end, I hope that’s clear and that you have some renewed sense of purpose and call to build up the Body of Christ, equipping the saints for works of service through whatever your gifting is.

Illustration:

Show of hands, how many of you—not only are you not motivated by your job, you’d say you’re actually demotivated by your job? That’s what I thought, but let me ask you this—did Joseph’s job suck? I’ve never met anybody who said, “slave, that’s what I’m aspiring to!” Yet his performance was not predicated on his employer. It was predicated on his savior. He didn’t even know him to that point; Joseph’s story in the Bible is in Genesis, chapters 37–50. God hasn’t even delivered on the promise he’s given his ancestor Abraham yet. In fact, to this point, Joseph’s obedience has only ever gotten him in more trouble!

But in the most simplistic manifestation of faith, like the disciples’ realization in John 6:68, he knew that God had the words of eternal life. So, he’s not facing day-to-day life, saying, “I’m not going to work for that master,” he says, “My work will be my worship to God, and my work will be my witness to those who work with me.” “I’ll work for that master.”

So, the first point I want to make is that, in line with the phases, justification, sanctification, and glorification, we need to know that this is a test and that we can fail this test because, like Joseph, we could say to ourselves, “I don’t like where I work, I don’t like my job, and I don’t feel like I’m appreciated, and I don’t feel like I’m compensated well enough.” But just like in the moral from the parable of the talents, get with someone if you don’t know what that is, “to whom much is given much will be required…” in success, “much more will be given…” in failure, “Whoever does not have, even what they have will be taken from them.”

Only in passing through this sanctification phase, receiving a promotion in custody level, do we graduate to the higher levels of leadership and responsibility. Your testimony today is for your promotion tomorrow.

1 Peter 2:9 says, “…you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light.”

Point 1:

So, my first point is that the meaning of “Holy catholic church” is that it is “Holy” because God sets it apart for His purposes.

You’ve probably figured out since the first time you had reflux from saying the words, “I believe in the holy catholic church,” that the etymology of the word “catholic” is simply that it is the Greek word for  “universal.” Some denominations take it out, but I think it’s important. It transcends denominations, cultures, and time, for that matter. It’s more than just a building. The Body of Christ is the whole people of God.

Alliteration:

The Kingdom of God and the people of God are not interchangeable words for each other. They’re very closely related, but one is a visible body with a set purpose. In his work, “City of God,” St Augustine distinguishes between the visible and invisible church by illustrating and comparing the City of God and the City of Man. He uses this framework to explain the spiritual and earthly aspects of the Church.

The visible church is the Earthly institution. This is the people of God. This includes institutions like churches, but like The Marvel portrayal of Ragnarök, Asgard is a people, not a place! And, not everyone in the visible church is truly saved; people can outwardly belong to the church but lack genuine faith.

That which is visible is a reflection of the invisible; therefore, sacraments, all we do, have spiritual implications; they represent things in the invisible church. Participation in the visible church is participation in the Invisible Church, which is The Kingdom of God.

Transition:

The problem is the visible church is flawed. It’s in this world, so it’s imperfect. Only God knows who truly belongs to the invisible church, as it’s defined not by outward membership but by inward grace and faith. Ephesians 6, particularly verses 10-20, what many of you know as the “Full Armor of God” passage, states in verse 12 that “our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” Also, in Colossians 1:16, “For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him.” These allude to the implications of our visible world actions in the Kingdom of God. The difference, again, is that not everyone in the visible church is truly saved; people can outwardly appear to belong to the visible church. Jesus will harvest the chaff and the wheat together, but they will be separated at judgment. This is where our confessions are imperative. We have an identity given to us in Christ. We are this—and not that.

The nation of Israel had a decision point like this, too, in the town of Shechem, after failing in complete obedience in their conquest of the Holy Land, after taking for themselves the spoils of their victories, but also intermarrying with the people of Canaan, some of them even taking up the idol worship of their foreign wives; Joshua forces them to choose in chapter 24, verse 15. “If serving the Lord seems undesirable to you, then choose for yourselves this day whom you will serve, whether the gods your ancestors served beyond the Euphrates, or the gods of the Amorites, in whose land you are living. As for me and my household, we will serve the Lord.”

Application:

Sometimes, it’s good to be in trouble with the wrong people for the right reasons. You know what I mean? I’m not advocating for disobedience; remember Joseph and Daniel! But there’s this lie that’s out there that to be a Christian is to always be a nice person and not to cause any trouble. But there’s a time in just about every prophet’s ministry when the people say, “You’re the one causing all the trouble!” Sometimes, that’s what ministry is; sanctified troublemaking!

I just got through with an E.O. investigation, I can talk about it now. I was vindicated! The Satanists didn’t like to be told “No,” and instead of capitulating and not causing any waves, I told them. I held my ground. And now I’m telling you, as an undershepherd, that heresy is coming. And all the more as we see the day approaching. I’m not saying the end is near, but it’s coming. It’s closer today than it was yesterday, and heresy will increase; right now, it’s at the door. And you need to be able to tell the difference between the voice of the Good Shepherd and the thief. We have an identity given to us in Christ. We are this—and not that.

I’m not saying that you have to be a particular denomination of Christianity, not even that you have to accept each of the outcomes of the ecumenical councils; the Eastern Church accepts the first 7, protestants—typically the first 4; we are all—at the minimum, Nicaean Christians, meaning the institution of the first recognized creed. If someone can’t say and mean the Apostles’ Creed—which is THE litmus test between heresy and orthodoxy, or say you have to believe in another prophet, whether his name is Joseph Smith or Mohamed, they are simply a different thing.  

“My fear for you is that you may somehow be led astray from your sincere and pure devotion to Christ. If someone comes to you and preaches a Jesus other than the Jesus we preached, or if you receive a different spirit from the Spirit you received, or a different gospel from the one you accepted, that you put up with it!”

Those are actually Paul’s words in 2 Corinthians 11, verses 3 and 4. But it’s also the purpose of this sermon series. It is no happenstance that we are on this particular sermon series as my and CH Shipma’s departures approach. The less time you have, the more bold you can and have to be. This is why the Ministry of Jesus accelerates towards the end. So, don’t give up encouraging one another, and don’t be afraid; the Spirit of God is not fear; that’s the Spirit of this world. The Spirit of God is of power and of love.

Illustration:

One of my favorite verses to hate in the entire Bible is in Acts 4; let me explain! We have to keep in mind that when we read our Bibles, there is a literary goal the writers have, okay? They’re trying to make a point, and to do that, they employ writing styles and tools. Alliteration, Foreshadowing, Metaphor, Simile, Imagery, Allegory, and Hyperbole, to name a few… Biblical authors love Hyperbole; in layman’s terms, it’s exaggeration! According to the Bible, here’s an example—Samson killed 1,000 Philistines with a donkey’s jawbone. That’s a lot of people and a suspiciously round number. Just saying—tools wear down, knives are metal, and even those, if not hardened, they’re going to break. They counted with abacuses’, which is not my point, but it sounds like a fishing story. I’m not saying he wasn’t a good fisherman… just that I’m doubting they were all trophies!

Acts 4:32 says. “All the believers were one in heart and mind. No one claimed that any of their possessions was their own, but they shared everything they had.”

And then immediately, 6 verses later, we see a story illustrating that this was not the case. Now, there’s a point, right? Obviously, there’s a distinction drawn by this discrepancy. Perhaps Luke is pronouncing judgment that Ananias and Sapphira were not amongst “All the believers,” which Augustin alludes to as participation in the Invisible Church, The Kingdom of God.

“If serving the Lord seems undesirable to you, then choose for yourselves this day whom you will serve, whether the gods your ancestors served beyond the Euphrates, or the gods of the Amorites, in whose land you are living. As for me and my household, we will serve the Lord” (Joshua 24:15).

Transition:

So, the first point was that the meaning of “holy catholic Church” is that it is “holy” because God sets it apart for His purposes. It’s about the unity of believers.

My second point is like it, that we need each other. It’s weird, right? We’re confessing our beliefs and see this line that we have to say because if we don’t, we’re heretics, right? But we sometimes question how serious this whole communion thing is.

Point 2:

Six of the Ten Commandments concern relationships with other people. Sanctification can’t happen in a vacuum. It requires trial. In the same way that the point of working out is to inflict stress upon your muscles to stretch and grow them, sanctification is a process that happens through your spiritual suffering. You’ve heard from meatheads that “pain is the feeling of weakness leaving the body.” Bruce Lee said that “pain will leave once it’s done teaching you.”

John 13:35 says that “By this, others will know that you are my disciples, if you have love for one another.”

Matthew 5:46 says about those who only love those who love them, “Even tax collectors love their friends.”

We thank God for His graciousness. Certainly, it’s not ours, or we wouldn’t have needed His sacrifice!

And there is no shortage of those who will say, well, yeah, but “Love not by tongue and by mouth but by action and in truth.” These are the people who are the hardest to love. But we are to love them too! Because love is what?

“Patient… kind. It does not envy, it does not boast, it is not proud… It doesn’t dishonor others, it isn’t self-seeking, it’s not easily angered, it keeps no record of wrong… 6 [It] doesn’t delight in evil… rejoices [in] truth.” (1 Corinthians 13:4-7)

Our church has these people, and some of you know someone like this; perhaps you were once like this. Hopefully, none of you are like this, but they have this self-fulfilling prophecy of perpetual persecution. Their battle flag is John 15:20, “Remember the word that I said to you, ‘A slave is not greater than his master.’ If they persecuted me, they will also persecute you.” They’re being self-righteous. But anything you say to them proves their concept; it’s conveniently crafted, but it is the opposite of love.

1 Peter 3:15 says, “But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect.” Love never gives up. The love Jesus displayed was self-sacrificial. It cares more for others than for itself. Love doesn’t want what it doesn’t have.

Don’t hear the negative; I’m not saying that love is tolerance of sin. I’m saying that no one cares what you know until they know you care. Those people I just described are driving the bus that’s running people over, leaving nothing but a wake of injury and contempt for Christ. They’re not sharing the Gospel—because that’s translated from the Greek for “Good news.” They’re sharing legalism and secretly thanking God they’re not like you. Sometimes, not even so secretly!

God is holy, and that means that he hates sin. In Jesus, we see what life is supposed to look like, we see what holiness is supposed to look like, and in Jesus, we see what we will be like when we’re risen from the dead, His work completed within us. This requires repentance from sin, not tolerance of sin. But we’re in the world. When we say, “We’re in the world, but not of it,” I ask, “To what extent are you in it?” How is your witness? Paul was the Apostle to the Gentiles; in 1 Corinthians 9:22, he said he was “all things to all people so that by all possible means I might save some;” he complimented the Athenians for their dedication to their Gods, not ripping on them.

He says in Acts 17:23, “I found amongst your objects of worship an altar ‘To the unknown god.’ What therefore you worship as unknown, this I proclaim to you.”

Our witness should be one of hope. People should want what we have. ‘Those Christians, they mourn, but they don’t do it like us; they have hope.’ And we don’t simply pretend everything is fine, but we hold both hope and truth together. We can rejoice because Jesus is with us. We can rejoice because God is steadily putting things right. We can rejoice because one day, God will wipe away every tear (Rev 21:4). The glory of God will cover the earth like the water covers the seas (Hab 2:14). Like Joseph and the Disciples, to whom else shall we turn? Who else has the words of eternal life?

Convincing is not part of the equation! That’s the Spirit’s job! If you struggle with this, before you’re tempted to speak anything to someone and realize you’re trying to convince them, just stop! This is an indication that this is the time that you should be instead praying for this individual. This is God’s work.

This is maturation and self-control. This is Sanctification. This is living in communion, becoming an active part of the Body of Christ, and doing the Kingdom work of reconciliation. The Communion of Saints refers to the unity of all believers, living, deceased, and those yet to be born—made possible through the Holy Spirit’s work in sanctification, not ours.

Application:

Prayer and repentance, they’re all a part of what it is that we do as Christians, but the mission of the Body is reconciliation. We are first reconciled by repenting in our own walks, the likeness to the image in which we were created, conforming to Christlikeness, but we also have reconciliation work to do in the world, the Great Commission (Matthew 28:19). In teaching and nurturing believers to grow in their faith, living out the teachings of Jesus in their daily lives, we are wearied. I MEAN SANCTIFIED!

But really, we can’t develop true faith—which is repentance, forgiveness, patience, all of these things, without dirty, smelly sheep. We need fellowship because Christ doesn’t look like us. He looks like all of us. Seeing the Christlikeness in one another, viewing one another as an image bearer—is seeing one another in the way in which God intended. That is sanctification.

And our instructions from Jesus and the Apostles are all about other people, that we will bear one another’s burdens; we’re told to mourn with those who mourn, comfort those who need comfort, and celebrate with those who celebrate!

Illustration:

So, there I was, in the middle of my chaplain residency with this guy I couldn’t stand. He was a Christian, just a guy I had little patience for. When I say very little, perhaps that is even generous. He was the John Mark to my Paul—he disappointed me on every occasion and abused everyone’s tolerance and boundaries.

Anyway, one day before a 4-day weekend, I had a patient on my floor who was actively dying, but the family was completely unwilling to accept that. There was no chance to start any kind of bereavement counseling because they weren’t grieving. They’re asking for prayers for healing, ‘yeah, fine, but let’s talk about what healing might look like. Like, can we settle for eternal healing?’ But no, they wanted a very particular miracle. The kind where they have in mind a specific way for God to manifest within the confines, a sort of left and right limit for what they’re expecting. When we do that, and I’m not saying that God doesn’t do the miraculous or answer prayer, but also, if you’re putting God in a box, buckle up for some disappointment. But in that very situation, those were ‘inside thoughts’ you don’t say out loud, there’s a time and a place.

So, I reviewed the weekend’s duty roster and briefed my peers who would be working, making sure they would check in with them. Because of where I had assessed this family to be spiritually, there was a chance it might get ugly because they weren’t grieving, moving, instead, from hope to hopelessness. Well, everyone but one guy. I instead tried to shield this family from my perceived incompetence of this guy.

He was often inappropriate, ignorant—even obstinate of social norms, awkward—to the point of being asked frequently to leave patients’ rooms, if not by patients themselves, by medical providers. I thought I was doing them a favor.

We come back from the weekend, and I’m immediately filled with frustration when he starts sharing about this family he had found. I prepare for the worst. When he reports that they had hit it off—the patient’s husband having previously served a tour in Africa as a pilot instructor for members of the Nigerian Air force, this guy, being Nigerian, somehow could provide what they needed.

So, I swallowed a huge slice of humble pie, realizing God is able to use anyone. Praise the Lord that this guy wasn’t me because, in fact, I was the ineffective one in that situation. It’s okay to not be on mission with everyone; again, there’s a reason I think we have the Acts 15 account of the fallout between Paul and Barnabas. Still, if we give way to judgment, putting ourselves in God’s role, and conceding to this kind of thinking, and I think to some extent we all do it from time to time—If we let that fester, we’ve lost our focus. We’re no different than The Pharisee and the Tax Collector of Luke 18, the Pharisee praying, 11 “‘God, I thank You that I am not like the other men—swindlers, evildoers, adulterers—or even like this tax collector.’” The tax collector saying, “‘God, have mercy on me, a sinner!’” Jesus says in verse 14, “I tell you, this man, rather than the Pharisee, went home justified.”

If you’re wearied by your work, perhaps you don’t like your job, or feel like you’re appreciated or compensated well enough—remember your performance isn’t predicated on your employer. It’s predicated on your savior. Let your work be your worship and witness to those working with you. “[His] yoke is easy and [His] burden is light” (Matt 11:30).

Summary:

Because if we are to say, truly, that we believe in the “holy” catholic Church and the Communion of Saints, we are saying that we are both buying into being set apart for God’s purposes and that we are ‘all in’ on the work that He has for us. That’s a strong commitment. That’s saying, “God, I don’t know what you want from me, but whatever it is, I’m in. Here I am, send me!” And if you say that, buckle up!

Paul describes this outlook in Philippians 1:21 in a very solemn and somber way, “To live is Christ, but to die is gain.” Because one is to be present with Christ while living on means fruitful labor. This is a guy who knew that performance was predicated on his savior.

So be bold, but especially through prayer—greet and treat people as you would the likeness of Christ within them. The organization for Civil Rights in Israel is actually called B’Tselem, which is the Hebrew word in Genesis 1:27 that translates to ‘in His own image;’ what a reason to not only treat people well but live in communion because internal reconciliation is only half of the work, and it’s only really Kingdom work when it’s done by participation in the Holy Spirit, in communion, which is corporate reconciliation, establishing of the Kingdom of God on Earth.

And sometimes you will be in trouble with the wrong people for the right reasons. But it’s an exception, not the rule. John 15:20 has an application regarding persecution, but Proverbs 16:7 says, “When the Lord takes pleasure in anyone’s way, he causes their enemies to make peace with them.”

In the same way that the great theologian Bruce Lee has said, “the pain will leave you once it is finished teaching you.” If your love is perfected by the time you receive your promotion, sanctification has reached its fullest and completed its course within you. Though people may say you’re the problem, you have comfort in that your performance is not predicated on those people but rather on your savior.