Spirit and Sacrament

1. Grace is the Foundation: All Christian theology is rooted in God's gifts.

Christianity is gracious from beginning to end.

God is a giver. From creation to redemption, the Christian story is one of God's extravagant generosity. He gives life, the earth, relationships, and ultimately, himself through Jesus. These gifts are not earned or deserved, but freely given out of love.

• Creation itself is a gift, with its beauty, resources, and life-sustaining elements.
• The promise of a savior, the covenant with Abraham, and the law given to Moses are all gifts.
• The incarnation, death, and resurrection of Jesus are the ultimate gifts, demonstrating God's love and grace.

Gifts are good. Unlike the ambiguous gifts of Greek mythology, God's gifts are unequivocally good, intended for our blessing and joy. The fall occurred when humanity doubted the goodness of God's gifts, desiring what was forbidden instead of appreciating what was freely given. This highlights the importance of receiving God's gifts with gratitude and humility.

Theology of gift. Understanding that God is a giver shapes our entire theological framework. It informs our understanding of salvation, sanctification, and the Christian life. It also provides a framework for how we should respond to God's gifts: with thankfulness, worship, stewardship, and a desire for more.

2. Joy is the Goal: Christians are called to a life of both sorrow and rejoicing.

We are, in Paul’s terms, sorrowful yet always rejoicing.

Paradoxical joy. The Christian life is not one of constant happiness, but rather a paradoxical blend of sorrow and joy. We acknowledge the brokenness of the world and the reality of suffering, yet we also celebrate the hope and triumph of the gospel. This is modeled by Jesus, who was a "man of sorrows" yet also full of joy.

• The cross is a symbol of suffering, but also of victory.
• Lament and celebration are both valid expressions of faith.
• The resurrection is the ultimate source of Christian joy.

Wine as a symbol. Wine, in the Bible, represents abundance, shalom, hope, and new creation. It is a symbol of joy and celebration, pointing forward to the resurrection and the wedding feast of the Lamb. Jesus' first miracle, turning water into wine, is a sign that joy and restoration have arrived.

Spirit-filled joy. The Holy Spirit is a source of joy, filling believers with a sense of God's presence and love. This joy is not dependent on circumstances, but rather a deep, abiding joy that transcends suffering. It is a joy that is both inexpressible and full of glory.

3. Sacraments are Central: Baptism and the Lord's Supper are essential to Christian worship.

When we celebrate the sacraments, we do things that do things.

Instituted by Jesus. Both baptism and the Lord's Supper were instituted by Jesus himself, and are not merely symbolic acts. They are physical signs that represent our participation and union with Christ. They are tangible expressions of the gospel, connecting us to the past, present, and future.

• Baptism symbolizes our death to sin and resurrection to new life in Christ.
• The Lord's Supper commemorates Christ's sacrifice and anticipates his return.
• Both sacraments are connected to the forgiveness of sins.

More than symbols. The sacraments are not just symbols, but also means of grace. They are channels through which God's presence and power are made known to us. They are not merely reminders of what God has done, but also active participation in his work.

• Baptism is how we put on Christ, are buried with him, and raised with him.
• The Lord's Supper is a participation in the body and blood of Christ.
• Both sacraments are a means of communion with God and with one another.

Gospel-centered. The sacraments keep us focused on the gospel, reminding us of our need for salvation and the grace of God. They are not just rituals, but rather powerful enactments of the gospel story. They are a means of grace, a way of experiencing God's presence, and a call to repentance and faith.

4. History Matters: The Church's past informs its present and future.

To be self-consciously catholic is to fight this temptation.

Humility and gratitude. We are not the first Christians, and we are not the only ones. We are part of a long and rich history, and we should approach the past with humility and gratitude. We have received the gospel, the Scriptures, and the sacraments through the efforts and sacrifices of those who have gone before us.

• The church is one, holy, catholic, and apostolic.
• We are part of a global and historic community of faith.
• We should learn from the successes and failures of the past.

Avoiding arrogance. We should avoid the temptation to see ourselves as the high point of history, or to dismiss the contributions of previous generations. We should recognize that we are part of a larger story, and that we have much to learn from those who have gone before us.

• We should honor the saints and scholars of the past.
• We should be grateful for the sacrifices they made.
• We should be humble in our own understanding.

Catholicity. To be self-consciously catholic is to embrace the universal church across time and space. It is to recognize that we are part of a larger body, and that we are not alone in our faith. It is to learn from the wisdom of the past and to seek unity with our brothers and sisters around the world.

5. Liturgy is Formative: Worship practices shape our desires and affections.

We are embodied, practicing creatures whose love/desire is aimed at something ultimate.

Beyond information. Discipleship is not just about learning information, but also about shaping our desires and affections. Our hearts are formed by our habits, routines, and rituals, not just by our minds. This is why liturgy is so powerful.

• We are not just knowers, but also lovers.
• Our desires are shaped by our practices.
• Liturgy is a powerful tool for discipleship.

Shaping our loves. Liturgy is not just about what we say or do, but also about what we love. It is about orienting our hearts toward God and his kingdom. It is about training our desires to align with his will.

• Our worship practices shape our view of God.
• They also shape our view of ourselves and the world.
• They form our identity as Christians.

Intentionality. We should be intentional about the content and shape of our liturgy. We should choose practices that are biblical, historical, and formative. We should also be aware of the messages that our liturgy is communicating, both explicitly and implicitly.

• We should include a variety of practices in our worship.
• We should be mindful of the order and flow of our services.
• We should seek to create a liturgy that is both meaningful and transformative.

6. Charisma is Normal: Spiritual gifts are for all believers, not just a select few.

You are not lacking in any gift.

Gifts for all. The New Testament makes it clear that spiritual gifts are not just for the apostles or a select few, but for all believers. These gifts are given by the Holy Spirit for the common good of the church. They are not earned or deserved, but freely given out of grace.

• The Spirit empowers all believers.
• Spiritual gifts are for the building up of the church.
• They are not just for leaders, but for all members.

Variety of gifts. There is a wide variety of spiritual gifts, including prophecy, healing, languages, interpretation, teaching, and miracles. No one person has all the gifts, and each gift is important for the functioning of the body of Christ.

• We should not elevate some gifts above others.
• We should recognize the value of each gift.
• We should use our gifts to serve one another.

Experiencing the Spirit. The Christian life is not just about intellectual assent, but also about experiencing the presence and power of the Holy Spirit. This includes both the gifts of the Spirit and the experience of being filled with the Spirit.

• We should expect to encounter God in our worship.
• We should seek to be filled with the Spirit.
• We should be open to the supernatural.

7. Angels and Demons are Real: The spiritual realm is active and influential.

In the world of the New Testament, angels and demons are as real, ordinary, and commonplace as animals.

Not just metaphors. Angels and demons are not just metaphors for good and evil, but real spiritual beings with agency in the world. They are active in the lives of believers and unbelievers alike. We should not dismiss them as mere superstition or outdated mythology.

• Angels are ministering spirits sent to serve believers.
• Demons are spiritual forces of evil that seek to oppose God.
• The spiritual realm is as real as the physical realm.

Spiritual warfare. The Christian life is a spiritual battle, and we are engaged in a conflict with the forces of darkness. We should be aware of the enemy's tactics and put on the full armor of God.

• We should not be naive about the reality of spiritual warfare.
• We should be vigilant and prayerful.
• We should resist the devil and his schemes.

Cosmic victory. The gospel is not just about individual salvation, but also about Christ's cosmic victory over the powers of darkness. Through his death and resurrection, he has defeated the devil and his forces. We should live in light of this victory, knowing that we are on the winning side.

8. Pursue the Gifts: Christians should actively seek spiritual gifts.

Zealously desire spiritual gifts.

More than openness. We should not just be open to spiritual gifts, but actively pursue them. We should earnestly desire the gifts that God has given to his church, and we should seek to use them for the building up of the body.

• We should not be passive about spiritual gifts.
• We should be zealous for them.
• We should ask God to give us the gifts he wants us to have.

Obedience to Scripture. The New Testament explicitly commands us to pursue spiritual gifts. We should not ignore these commands, but rather seek to obey them. We should not be content with a Christianity that lacks the power and presence of the Holy Spirit.

• We should follow the instructions of the apostles.
• We should not quench the Spirit.
• We should not despise prophecies.

Eschatological expectation. The gifts of the Spirit are meant to be a normal part of the Christian life until the return of Christ. They are not just for the first century, but for all believers in the church age. We should expect to see the gifts of the Spirit in operation today.

• The gifts are for the time between Pentecost and Parousia.
• They are a sign of the last days.
• They will continue until the perfect comes.

9. Eucharismatic is Biblical: The New Testament church was both sacramental and charismatic.

The Triune God is experienced in the church through the physical symbols of bread, wine, and water, through the Word read and proclaimed, and the presence of the Holy Spirit among us.

Not either/or. The New Testament church was both eucharistic and charismatic. They celebrated the sacraments and they also experienced the gifts of the Spirit. These two aspects of Christian worship are not mutually exclusive, but rather complementary.

• The early church was both sacramental and charismatic.
• They valued both the physical and the spiritual.
• They experienced God through both the sacraments and the Spirit.

Corinth as an example. The church at Corinth, despite its many problems, provides a good example of a Eucharismatic church. They celebrated the Lord's Supper and they also used spiritual gifts. They were both sacramental and charismatic, even if they did not always do so in a way that was pleasing to God.

• They met together to break bread.
• They also used spiritual gifts in their meetings.
• They were both eucharistic and charismatic.

Interconnectedness. The sacraments, the Word, and the Spirit are all interconnected. They are all ways in which we experience the presence and power of God. When one is marginalized, the others suffer. We should seek to integrate all three into our worship.

• The sacraments, the Word, and the Spirit are all gifts from God.
• They are all essential to the Christian life.
• They should all be valued and celebrated.

10. Practical Steps Matter: Implementing Eucharismatic worship requires intentionality.

If you want to be truly evangelical, be eucharistic.

Intentionality. Implementing Eucharismatic worship requires intentionality and planning. It is not something that will happen automatically. We need to be deliberate about the content, space, and time of our worship services.

• We should think carefully about the elements we include in our liturgy.
• We should consider the physical space in which we worship.
• We should be mindful of the time we spend on each element.

Reformation, not revolution. When making changes to our worship, we should seek reformation rather than revolution. We should build on the good things that we are already doing, and we should seek to integrate new practices in a way that is both faithful and meaningful.

• We should honor the traditions of the past.
• We should be open to new ways of doing things.
• We should seek to make changes that are both biblical and practical.

Specific steps. There are a number of practical steps that we can take to implement Eucharismatic worship. These include making the case from Scripture and history, prioritizing the sacraments, creating space for spiritual gifts, and being open to the leading of the Spirit.

• We should teach about the importance of the sacraments.
• We should create space for the use of spiritual gifts.
• We should be open to the leading of the Holy Spirit.

Last updated: May 1, 2025