Holy Joys Podcast
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Holy Joys Podcast
W. B. Pope on the Pentecostal Foundations of the Church (Part 2)
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It is the church as the gathered from the world, it is the congregation as assembled together, it is the fellowship as replenished with common gifts.
SPEAKER_02Pentecost is treated by Pope in relationship to the church. His treatment of Pentecost, his exposition of Acts 2, is located in his ecclesiology.
SPEAKER_01You're listening to the Holy Joys Podcast, co-hosted by Jonathan Arnold and Dr. David Fry. Visit us at holyjoys.org and stay tuned for weekly discussions of theology and ministry practice, all for a holy, happy church.
SPEAKER_02So in our previous episode, we discussed the introduction in the first paragraph of Pope's section on the Pentecostal Foundation of the Church, which is pages 262 to 263 in his third volume of the Compendium, 2nd edition. And now we are going to discuss the second and third paragraphs, which um continue looking especially at uh Pentecost and the Book of Acts before in uh section four he's gonna move on to uh to the epistles, especially.
SPEAKER_00Yeah, and this second paragraph, uh he's still in the morning. Uh as we mentioned before, uh, he understands the day of Pentecost to be broken up into three parts that uh become analogous for the uh history and the future of the church. And so on this morning, uh the morning of Pentecost, he says, after the wonderful works of God had been proclaimed by the many new tongues of the worshiping assembly, that that proclamation ushers into a new hour of the day, a new time of day, uh says that uh the one new the the one new tongue, that's an that's an interesting phrase there, isn't it? The one new tongue of of the preaching brotherhood began the everlasting gospel. Uh so obviously we know in Acts 2 there are many different tongues being spoken, and yet there is one message, and I think that's what he means by the one new tongue. Uh again, there's I I'm circling all every time this word new appears here because it's emphasizing that hey, there's something, there's something that is different. There is something that is uh special happening here. Uh so here we have uh the the new law then in the next sentence. He calls it the new law. Again, uh he mentioned the new law of faith up in paragraph one, but he does give the definition. Uh the new law was the proclamation of the finished work of Christ. That's the gospel, right? The new law is the gospel of Jesus Christ, is the gospel uh in which we are to place our faith uh for salvation. And uh I'll go ahead and read the next sentence and then we'll take comments here. But uh, the day of the foundation thus gives the first and perhaps the most complete exhibition of the process by which the church is to be formed to the end of time. And uh he will again break that down into the church gathered, the congregation assembled, the fellowship replenished. Uh so there's a three-part uh you want to make any comments before we break those three parts down?
SPEAKER_02Yeah, I can't say I'm I'm still crystal clear on this many new tongues versus the one new tongue. Uh so we hear them telling in our own tongues the mighty works of God. So even though them, so we hear them, that's the many tongues. So everyone who is gathered had a a role in proclaiming the message, but they all hear the mighty works of God. One message.
SPEAKER_00Yes, one message, sure.
SPEAKER_02One law. Okay, thank you. That's clarifying. Um, and then the new law, the one new tongue is the finished work of Jesus Christ. So it's one faith, one gospel binds together the many. That's like Paul's point in Ephesians. You know, we're one body with one faith, one common shared message and gospel. Yeah, I don't have any other comments on that uh on that opening section.
SPEAKER_00Yeah, so so he says uh again this is the first, you know, Pentecost gives the first and perhaps the most complete exhibition of the process by which the church is to be formed to the end of time. So there it's it's there's this idea, I think, going forward that the church is to continue to be formed in these ways. Uh so he continues, uh, the ecclesia, that's the word, Greek word for church, is the company called out from the mass by the preaching of the completed redemption of the incarnate mediator. So he breaks that down. Uh now I did not look at his catechism to see what definition of the church he gives. Um, I don't know if you still have your uh catechism open there. Uh, I think that begins on page 322 of the catechism, but here is somewhat of a definition of what the ecclesia is. The company called out, that's just an etymological definition from the mass by the preaching. So that's the that's the calling aspect of the ecclesia, uh, by the preaching of the completed redemption of the incarnate mediator. Uh that's long form for the gospel. And so the product then, it is the church as the gathered from the world, it is the congregation as assembled together, it is the fellowship as replenished with common gifts. And in fact, in Acts, then we're gonna see those things played out. So is the church gathered from the world, that's Acts 2 39. Uh, he doesn't have the references here in the margin, but that's what he's he's uh referring to as he sees the sequence playing out on Pentecost Day. It's the church gathered from the world, so these are people hearing the gospel in their own language and they're responding, and then it's there, and many of them are believing, so it is the congregation as assembled together, that's verse 41, and then it is the fellowship as replenished with common uh gifts, and that's the end of Acts Acts uh two, all the way up to uh the end, verse 47. And then he he concludes this paragraph by saying, and these three ought to be one. The gathering, the assembling, and the replenishing, uh, these ought to be one. I I'm I'm a little uncertain as to in what sense he means one. Um certainly these ought to be uh one in the sense that the church is is one. So three three activities, three processes of the same people. But I wonder if he also has a mind that this is um this is actually what should happen when the church is assembled together, you know, gathered, assembled, and and replenishing of common gifts.
SPEAKER_02Yeah, I think that's uh I think that's the the key point. So in the previous uh sentence, once again, he says this is the most complete exhibition of the process singular by which the church is to be fo formed to the end of time. So you know, if you think about it, um he's saying these aren't three separate processes, this is one threefold process. So you can kind of think, well, what happens if these three aren't one? What if you just have calling out from the mass by the preaching, but you don't have those called-out ones gathered and assembled and replenished by the common gifts? And I think right away of the danger of the some of the evangelical revivals and that kind of Billy Graham style approach, where what you have is you have the morning of Pentecost, you have the great calling out, you have the 5,000 making their profession of faith, you know, praying their sinner's prayer. But what you don't have is those same people taking responsibility for bringing those people into membership, baptizing them and adding them to their number, you know, verse 41, or taking responsibility for those people fellowshipping, you know, verses 42 to 47. And so you have a bunch of people being called out without them being organized and assembled. And I think what Pope here is saying is these three ought to be one, because if they're not one threefold process, um, you're gonna have a bunch of people called out who are gonna end up falling away or aren't going to take the form that God intends for his visible church on earth.
SPEAKER_00Yeah, that's good. And and I think what we are seeing then in paragraphs one and two is what Pope mentioned in the uh in the preface to this section is the process of the Holy Spirit coming down and making them, building them, right? Constructing a new temple, because then in paragraph three, he's gonna get into the organization or the the what we might say the constitution of the church as an organized and invisible fellowship. Uh, and it's almost as if, uh, even though we've made a lot of reference already to the third paragraph, that third paragraph he gets into really some really foundational concepts uh that he has already almost assumed up to it in chapter in the uh first and second paragraphs. Uh so paragraph three here to me seems to be at least conceptually foundational to understanding the first two paragraphs. Uh but for some reason he he chooses to kind of work up to it uh until he's a little later in Acts 2. And uh well, not just later, really, and at the end of the second paragraph there, he kind of summarizes the entirety of the day and the chapter, and then goes back and explains how he understands the whole day to be an analogous uh organization of the church uh for the future of the church.
SPEAKER_02Yeah, I think it's more compelling in some ways uh when you read that after you've already uh seen how Pope expounds Acts chapter two. Uh it's it's he's kind of proving his argument by showing first and then telling, you know, telling later. And now it's time, now that these people have been called and uh and assembled, it's time now for the organization, the fellowship. And this third section here uh begins the organization of the community, the elements of order prepared in the gospel now take their instant and permanent form. So uh I understand the elements of order there to be referring to the apostolic teaching, which is Christ's teaching from the gospels, now being passed on by his apostles according to Christ's command in the Great Commission, the fellowship, uh the breaking of the bread, which is the sacramental bread of the Eucharist. Uh Wesley, John Wesley takes that interpretation, as does Pope, uh, and basically that's very, very common uh understanding there. Uh I would understand that as well. And then the prayers, uh, and then the uh sharing things in in common, the kind of shared life there kind of further explains what is meant by fellowship. So are are you understanding as well that those are the elements of order?
SPEAKER_00Yeah, I think so. You know, that's Acts 242, uh, which is one of uh the uh that last part of Acts uh verses I think it's 41 or 42 on down to the rest of the chapter 47, is one of Luke's uh just short summaries of what is happening in the story to that point. So he does that a few times through the book. Not not a lot, but but they're significant, and he does that here. So I think Pope is drawing from that final section of Acts 2, and I think specifically verse 42. And I would just add this comment in regard to prayers that it is likely that these are written prayers, uh, these are prayers that are being drawn. Uh Acts 242, you know, Luke is probably referring to the continued use of prayers that had been received through the ages. Uh, of course, many of those undoubtedly from the Old Testament. Uh so there's a structure here, and that's what Pope is talking about now. He's talking about the organization, uh, the formation, elements of order, uh the uh the organization and fellowship, and so on. So he uses those those words quite a bit. Uh yeah, so the elements of order prepared in the gospels now take their instant and permanent form, and so I think it is appropriate for the church for us to take Acts 242 as uh ordinary means of grace. Um very often uh I will hear uh fasting added to that, and so there's five ordinary means of grace commonly, but of course uh those those four mentioned in Acts 242 are certainly foundational. Uh and then that that line, Pentecost is the typical day of the future of Christendom. It's like he is setting Pentecost up to say everything that the church ought to be. Uh you can look to this day, you can look to Acts 2. Uh, you know, the church from this day on ought to mirror, ought to reflect what is happening here on Act. And now that's and I think you mentioned this already, but let's say it again. That's not to say that at least some of what happened, namely the coming of the Holy Spirit, the descent of the Holy Spirit, uh, is that that's a unique event in the history of salvation, and that the Holy Spirit has come. And so, in that sense of Pentecost, we're not looking for Pentecost to occur again. It has happened. It's an epic once and yes, it exactly. It's an epic. And so that ushers in this whole age or dispensation of the church, and you know, the Holy Spirit is here to stay.
SPEAKER_02Yeah, a word to pastors quickly. Uh preach a sermon on Acts 2.42. Uh, I consider that one of my I don't know if you want to call standard sermons. You know, you have a couple of those sermons that you preach again and again and you pull them out every once in a while. And and uh I've preached on Acts 2.42 and the subsequent verses uh numerous times. In fact, when I left uh the church that I was an associate pastor at for seven years, one of the members of the congregation gave me a uh hand-painted cross and down in the corner uh put Acts 2.42, and she's like, That's your verse, right? She's like, I got it right. And I'm like, Yep, that's right. I mean, that it's just such a beautiful, simple vision of uh of what the church is supposed to be. And I feel this so strongly because um, you know, both of us have connections with the holiness tradition, and so we've heard sermons on Acts 2, which are you know, talking about a personal Pentecost and an entire sanctification. And I think talking about that before, it seems like I've I've heard more of that kind of preaching than you have. Um, but it's at least been my experience in certain certain circles of the church with a more Pentecostal approach, uh, Pentecostal holiness approach, will really want to emphasize the you know, the tongues of fire, and you need to experience that baptism rather than understanding that the latter verses there show what this is all about. It's the formation of a new community. And so um that that communal aspect of Pentecost, Pentecost is treated by Pope in relationship to the church. I guess that's the key point. Like his treatment of Pentecost, his exposition of Acts 2 is located in his ecclesiology, and we tend to locate it in our soteriology in relationship to especially doctrine of sanctification. And uh that shift, I think, is something that is a needed corrective.
SPEAKER_00Yeah, that's a really good point, and and I would agree a hundred percent with that. Um that I really don't think that we have read Luke according to Luke very well. Uh we have not read Acts according to what the author is actually saying and doing. Um and uh and I think Pope here is uh capturing something of that permanency of the the coming of the Holy Spirit, which is played out in what the church does. Because it's almost as if it if we there's a brand, let me say it this way there's a brand of revivalism that acts as if Acts 2 never happened. And we need to be we ought to steer clear of that.
SPEAKER_02Um and now there are brands of revivalism that don't do that, but uh just be aware what you mean by that, just to make sure I understand what you mean when you say they act as though it never happened, it you mean that the the permanency, the permanence, the lasting yeah, the lasting impact of Pentecost in salvation history, they act as though that didn't affect a change in salvation history.
SPEAKER_00Yeah, yeah, yeah. Yes. And so you'll hear you'll hear things like we need Pentecost again or we need a new Pentecost. No, yeah, like in one very obvious sense, absolutely no. Like that's clearly false. And so, you know, are there senses in which that is true? I can say yes, and that we need Pentecost to continue to live out in the life of the church, and if we are part of the real church of Christ, it is living out. So uh we just need to be aware of of that. And and again, uh, you know, here's Pentecost is the typical day for the future of Christendom in the morning. Uh so this would be Acts 2, 1 through 4 in the morning, the worshiping assembly, glorifying God for the accomplishment of all his purposes. That's the 120 disciples. Actually, that goes back into chapter 1, you know, but they're gathering their obedience to the command of Christ to assemble. They do, they worship, glorify God, and then at noon they're out on the streets. Now there was a dwelling in Jerusalem, you know, so on and so forth. So from verse 5 all the way down through uh uh Peter's sermon, uh so that's the bulk of chapter two. Uh he says, and it's noon the full evangelical preaching, and then the rest of it is given to organization and fellowship, and that is uh the uh verse you know, verse forty one or forty two, depending on how you break it down. Uh verse forty one being the bat baptism and three thousand souls being added, uh verse forty two being you know how they continued to devote themselves to the apostles' teaching, fellowship, breaking of bread, and and prayers. Uh so that's It's a three part day uh there. And and I think that's I think that works. I mean I think that's a uh you know convincing uh understanding of the br broader passage here. Uh the worshiping assembly, the you know preaching of the gospel, and then the organization of believers. Uh those are all vital aspects of of what it means to be the church, and that's why he says at the end of paragraph two, these three ought to be one.
unknownYeah.
SPEAKER_02Um and I pointed out that you know one example of of when these three are not one is in that kind of evangelistic tent meeting, you know, revivalism where a lot of people are called out, but they're not gathered, assembled. But another example of that, you know, on the other side would be the kind of church where they have very clear order, you know, they have a lot of um clear structures of government, very formal, kind of high church, and they're not evangelistic. You know, they're very much focused on preserving their historic forms of worship, and they're not getting out there in the highways and the byways and proclaiming the evangelistic message. And so we have this tendency, you know, you can see it in different church traditions, how we could identify weakness, strengths, and weaknesses. And uh that's that's the thing that I love about Pope. That's probably the one thing that I think I would say in his praise is he's like one of the most balanced theologians um that I've ever read. It just seems like he's always pulling me one direction, but then he's always pulling me back the other direction to balance that out. And I think this is a masterful example of that.
SPEAKER_00Yeah, the next sentence, I think what stands out here, uh he says, Amidst this uh such shaking of heaven and earth as was never known before, while the Christian company was in its first ecstasy of worship, the crowd in the strong excitement of conviction, the water of baptism begins to flow as number one, the symbol of order, and number two, of introduction to the new fellowship. So I understand that as an allusion to the Holy Spirit at creation, right? Um, who orders uh the the waters of creation, and now he is ordering uh the waters of believers uh in baptism and introducing them to new fellowship. Of course, that's something that a lot of churches have really strayed away from, and that is water baptism as the initiation into the fellowship of the local church. And uh, I'm a strong advocate that we ought to return to that practice.
SPEAKER_02Absolutely. The uh first place that Pope introduces the sacraments in this section is back on page 261, where he says provision was made by Christ uh for the permanent memorial or redemption in the Holy Supper, the sacrament of his people's corporate unity with himself and with each other as the heirs of a new covenant. Baptism, the sacramental rite of initiation, was also substituted for the ancient rite of circumcision. And uh his section on baptism is quite lengthy, so we're gonna be talking about all of these issues in depth in the future. Um but you see here again, this word initiation comes up and introduction. Pope is stressing that um as the covenant of grace is uh taking its new dispensational form, there is still a rite of initiation, no longer circumcision, but now baptism and still a visible sign of initiation. And this is huge. Pastors should not baptize somebody if they're not bringing them into church membership. Bible colleges, you know, camp meetings should not be baptizing people unless their pastor and their whole local church is present and they're going into membership uh in that local church. And even then, I'm not sure why you would want to do that. Um, I think this proliferation of baptisms outside the local church shows that we misunderstand baptism at the most fundamental uh at the most fundamental point, which is in relationship to the church as the action of the church by which the church exercises its office of the keys and brings people into the covenant family. Uh so when I read this, I thought uh David Harkoft, our mutual friend, and how uh he always tweets things with the tag boom. And I read this, I'm like, boom, yes, that's it. This is this is a good line right here.
SPEAKER_00All right, uh David Hartkoff, you're gonna have to dig through these episodes to find your uh your shout out there. So yeah, and interesting here, I think what stands out to me that for Pope, only the baptized are those who are organized, right? So there's a a strong correlation here between uh the organization of the church and being baptized as initiation into that organization. Now, through the rest of this uh paragraph, he's gonna break down Acts 242, and uh which again we think is his reference uh earlier when he talks about the elements of order now taking their instant and permanent form. Uh I think the reason we believe that is because that's where he he uh goes here at the close of this section. So uh first of all, of course, the church is mentioned again uh for the first time outside of the gospels, uh at least in the um canonical order of of the scriptures, and uh he gives some definition here, beginning with the apostles' doctrine, which he calls the great confession of an earlier day expanded by the apostles. Uh, how do you understand that?
SPEAKER_02Peter's profession is that Jesus is the Christ, the Son of the Living God, which lies right at the heart of the rule of faith, of the Apostles' Creed. And Paul, as an apostle in 1 Corinthians 15, is gonna say, I delivered to you as of first importance that Christ died for our sins, that he was buried, that he was raised on the third day. So there alone you have Christ, Son of God, died, buried, risen. You see that the objective faith, you know, this kind of set of bel of doctrines or beliefs that are the core of the Christian faith are being uh established and expanded into what will take the form of in the you know, in the second century and the third century, uh the rule of faith that we now know of as the Apostles' Creed is a great example of that. And so I think it's key because um I hear this preached sometimes, Acts 2, and they will say things like they devoted themselves to the Apostles' teaching. We need to be a people that are devoted to the Word of God. Okay, I agree with that, um, absolutely. But I think this is not just speaking of a general devotion to the scriptures, but it's specifically speaking of the faith once for all delivered. That's the thing that is at the heart of our devotion because that's the core of the biblical revelation. So it's this Jude 1-3, contend for the faith once for all delivered to the saints. Um, they're devoting themselves to the matters of first importance. But I think even though Pope connects this back to Matthew 16, we have to remember that this is the unfolding and fulfillment of the Great Commission that Christ gave, wherein he said, teach them all things which I've commanded. Um so the apostles' doctrine, while it centers on the faith once for all delivered, I think certainly includes, you know, all of the implications of that, right, all the derivatives of that, all the secondary and tertiary matters that flow from and are ever connected back to the kind of core core of the gospel. So it's not an either-or, but I do think we need to give priority to those matters of first importance.
SPEAKER_00Yeah, and I think in this context of Acts 2, the first expansion is that we have Peter's confession, of course, the original confession, or what he calls it, the Great Confession of Matthew 16, 18. And that is expanded now by Peter and his sermon. Yeah. And it's expanded by whatever and I think Peter's sermon is of course a probably an expansion or may maybe a summary, because uh Luke does make mention here that there were many other words that Peter bore witness uh uh and continued to exhort them. So that's down in verse 40. Yeah, verse 40. So we know there's much more said, and we also know there are many other speakers. So there were you know a number of speakers speaking in various tongues, and so I think uh the Great Confession is the basis, and now we happen to have Peter's sermon here. That's that's the first expansion, but it continues to be expanded and and summarized, and you know, the elements continue to be pointed out by the apostles through the epistles, which we'll get to in the next in in the next section. Uh, but then of course there, you know, the early church continues to uh to work on summaries of those apostolic teachings as well.
SPEAKER_02Yeah, in Ben Meyer's little book on the Apostles' Creed, he takes the phrase uh our Lord, and he says that's the center of the creed, and everything else is like spokes of a wheel, you know, proceeding from that. I think Pope Pope is kind of making a similar point that Peter's confession was kind of the heart of the matter. Jesus, the Son of God, the Christ. And now the Apostles' doctrine being referred to here is the expansion or the exposition of that you know by the apostles in the early church.
SPEAKER_00Yeah, and I think how Paul, uh in at least a couple of places, Paul says, for instance, to the to the Corinthians, he says, you know, we have to have the Holy Spirit even to say that Jesus Christ is Lord, right? And and I've taught often in in my political theology class that that is the most political thing you can possibly say. Jesus Christ is Lord. That also happens to be the most basic Christian confession. Uh we are making a very strong uh political and spiritual statement all at the same time. Uh so he continues here then back to paragraph three, going on to the fellowship. Uh that is, the submission to all the obligations of the society life that day begun, and the enjoyment of the blessings of the Christian covenant under apostolical sanction. So I think he's referring there then to the them having all things in common. Um to to uh in verses uh forty you know three through forty-seven, um, just talking about the kind of community that that was produced uh there at Pentecost. And then uh of course the breaking of bread, uh the Lord's Supper is the breaking of bread, um, and then the embracing and uh as embracing, pervading, and sanctifying all the prayers ordered by the new spirit of adoption. So I think uh whereas and I'll have to see if he he mentions uh anything about prayers later, but uh I think maybe maybe he's understanding this not to be so formal. Uh I would understand Luke to be referring uh perhaps to, or especially to prayers that have been passed down through the ages. Um maybe I'm under misunderstanding Pope, but he seems to maybe be understanding this to be a little bit more spontaneous.
SPEAKER_02Interesting. Yeah, so we spent a lot of time on the first point, the apostles' doctrine. Um I think about when it comes to that second point of the fellowship, what stands out to me is that he begins by expounding that in terms of submission. Isn't that interesting? Right, yes. So when we hear when we hear the apostles' doctrine, you know, we think of like this former formal theological body of knowledge, and then it's like fellowship, that's the potluck, right? That's the hanging hanging out in the gym. Well, that's certainly part of it, but Pope says that um Christian fellowship is like being inducted into a new society. Like if I want to be an American, if I want to enjoy in the American fellowship, I have to go through the citizenship process, which means I bring myself into submission to the laws of the land. And so here it's like fellowship implies submissions to the obligations of the society life, not just this kind of enjoyable privilege of community, but of actually really being a citizen that that is willing to be accountable. So church membership, I don't think you can really experience and enjoy fellowship apart from first the church membership, which was described, you know, a few verses earlier with being baptized and added to their number.
SPEAKER_00Right, right. Yeah, that stood out to me as well. I I think that's a very different uh understanding of Christian fellowship. Now, and the reason is I think because uh today many people would make a big distinction between Christian fellowship and church membership. Because people do think of church membership as submission, right? Uh submission to the pastor, submission to rules, submission to somebody else in some sort of almost um begrudging way. Uh, and yet I gotta do this in order to belong, that sort of way. Well, that's that's sad, but there is submission, but Christian fellowship and Christian and and church membership are are should be the same in a local body. And uh and yes, we you know we got a lot of work to do uh to make make it the same, uh, but that is certainly is Pope's understanding here that uh in using submission uh uh he is understanding fellowship to regard membership in the body.
SPEAKER_02So I just pulled up Wesley's notes on the book of Acts just by way of comparison, uh, and they continued steadfast. Their daily church communion consisted in these four particulars hearing the word, having all things in common, receiving the Lord's Supper, and prayer. So it's interesting that uh Wesley is equating fellowship with the having of all things in common, uh, which interestingly uh enough highlights the fact that fellowship is something that I've got to be personally invested in. Like it requires something of me. It requires me uh giving myself to the other members of the community, not just kind of a passive enjoyment uh of a potluck, right? Uh and then thirdly, receiving the Lord's Supper, Wesley as well uh Wesley as well sees the breaking of bread here as Eucharistic bread. And this is something that um I've I've written about quite a bit, but people say that the uh the Bible has nothing to say about how often we're to receive communion. Um that's a really narrow reading, and I just don't think that's true, and really nobody's believed that for most of church history. Uh John Wesley, in his exposition of the Lord's Prayer, says that when you pray, give us this day your daily bread, you ought to think of the Eucharistic bread also, for in the early church they received it daily, right? And he's getting that from right in this passage where it says they broke bread in their home daily, you know, because that's uh a common way, and we see that in 1 Corinthians, where the Lord's Supper is referred to as the breaking of bread because Jesus broke bread at the Last Supper. Um so the Lord's Supper is an essential part of church order as well, because to come back to the beginning, um, it is the sign or the sacrament of unity in the congregation. So you've got thousands of people called out of the world. What is it that's gonna bind them together in unity and in an organized form? It's gonna be one bread, one b becoming one body uh through their participation in one bread.
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