"Just As I Am," by Charlotte Elliott (1789-1871) is probably the most famous invitation song in English. Charlotte had been a happy woman in her youth, but an illness had left her depressed and bitter in Brighton,  
England. When visited by a preacher she was rather abrupt with him, but finally confessed that she wanted to come to Christ but did not know how. He answered, "You have only to come to Him just as you are," a sentiment that prompted her to write the famous hymns some years later.

     People have come to Jesus in widely varying circumstances. The Jews on Pentecost came as soon as Peter convinced them that the Jesus whom they had crucified was the Son of God and now Lord and Christ (Acts 2). The Ethiopian nobleman came as an important executive who studied the prophets but did not know Jesus until Philip taught him (Acts 8). Saul of Tarsus came after persecuting the church and condemning Christians to prison (Acts 16). Lydia came as a successful business woman who came to Christ as soon as Paul taught her about him. The Philippian jailer came out of a hardened life as keeper of a Roman prison (Acts 16).

     People today come to Christ having been raised in the church since birth. They come having lived until their eighties until they heard the gospel. They come out of drug addiction and  alcoholism. They come out of happy marriages and out of bitter divorces. They come out of long-standing belief and out of atheism. And they come out of both bitterness and out of a sweet and receptive attitude.

     In the great invitation, Jesus said, in Matthew Chapter 11...
        28 "Come to Me, all you who labor and are heavy laden, and I will give you rest."
        29 "Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls."
        30 "For My yoke is easy and My burden is light."

     Whatever our conditions, Jesus accepts us if come to him in faith (Mk. 16:16), repentance (Acts 2:38), profession of our belief in him (Rom. 10:9-10), and obedience in baptism (Acts 2:38; Gal. 3:27). If you have not done so, please come to him, just as you are, and encourage others to come as well.

           Just as I am!   Without one plea,
           But that Thy blood was shed for me,
           And that Thou bidd’st me come to Thee
           O Lamb of God, I come! I come!

-John H. Parker

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"And may the Lord make you increase and abound in love to one another and to all, just as we do to you." (1 Thessalonians 3:12)

     For the last seven months, you at Fairview, have welcomed us as we were privileged to be among you to worship God together. Thank you for every kindness.   Especially we thank your elders - Jimmy Hand, Jimmy Hatcher, and Eddie Hyche - for  their gracious invitation to work with the Fairview church in the interim between your regular preachers.

     Some of our dearest friends are those we have made in our interim work, and that tradition continues with you at Fairview. People of like precious faith have a core belief in Christ which forms the basis for deeper love and friendship than that enjoyed by any other people.

     We congratulate you on the progress of the church in these months and for your rallying together to enhance your focus on the work of the Lord and to prepare for the future. We pray for your every success as you grow in faith and love and as you plan for the growth of the congregation and the spread of the gospel in the Fairview area.

     Brad and Christy Tate bring faith, enthusiasm, and knowledge to your new era, and we congratulate you as well on securing their services. Please give them your support, prayers, patience, and encouragement, both in the first few months and in
years to follow.

     As you look to that future, we know that you will be prayerful, hopeful, and cooperative with one another. Anticipate good things, work together, and above all follow the teaching of the apostles (Acts 2:42). Support and obey your elders (Hebrews 13:17). Deal scripturally, thoughtfully, and courageously with challenges. Avoid critical attitudes, bitterness, and competition. Each member has a place and a function (1 Corinthians 12:12-31), so let each person find his or hers and fill it cheerfully and well. Compliment, understand, and forgive each other, and always follow Jesus’ golden rule (Matthew 7:12).

     Thank you for your kind attention to the sermons. Central Christian teaching  is in my book Bound and Loosed: Fundamentals of the Christian System, treating in one volume vital Christian doctrines: God’s scheme of redemption; the plan of salvation; grace, faith and obedience; authority of the Bible; scriptural worship;  and  others. Also available is my Abide with Me: A Photographic Journey Through Great Christian Hymns.   Please see me or Jill this week or next for either.

     I would very much appreciate your handing to me or to Jill on December 13 or 20 any written messages from you regarding our interim work to go in our Fairview collection. These may be used in explaining to other interested churches what Jill and I do.

     Our contact information is:
     e-mail: johnparker22@comcast.net or parkerjill@comcast.net
     www.interimcofc.com; www.abidewithmehymns.com

     I especially thank Jill for her support and for her developing our relationships with the individuals and families of the church. As always, she gives me information and perspective about the members and families of the congregation. We are a team, and we love this work.

     My gratitude goes to Brenda Sullivan for her cheerful help in printing these articles.

     Thank you, our brothers and sisters at Fairview. We ask your prayers for our continued work. May God bless you richly.   
- John and Jill

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     The story of Lot (Genesis 13 and 19), the nephew of Abraham, is a sad one, but it offers valuable lessons.  
 
     When their possessions and herds grew so great as to require separation, Abraham allowed Lot to choose where he would settle, and Lot
chose the Jordan valley, so rich that it is compared to the garden of the Lord. This seems understandable, but in his exuberance over living  in  prime  territory Lot seems to ignore the accompanying dangers of the area. The valley contains the city of Sodom, and the scripture adds forebodingly: Now the men of Sodom were wicked exceedingly and sinners against the Lord. Lot at first moves only near there, but soon he is living in the city (14:12).  
 
     Genesis 19 records the horrifying events leading to the destruction of Sodom and the ruin of Lot's family and fortunes. God,intending to destroy Sodom, sends two angels to evacuate Lot, who receives them hospitably. But when the homosexual men of the city try to abuse them,  incredibly he offers them his virgin daughters instead. The angels intervene, but the story reveals that the girls have become engaged to two men of the town whose attitude clearly shows they know or care nothing about God; their refusal to leave leads to their own deaths.  
 
     Lot flees to the small town of Zoar, and then to a cave  in the mountains. His predilection for Sodom has led to loss of his once vast fortune. The worst occurs when the older daughter, all prospect of marriage seemingly gone, determines to become pregnant by her own father in order to preserve the family, and she convinces here younger sister to do likewise. Evidently growing up in Sodom has led her to reject her family's religious heritage. This disgraceful scene is the last we have in the life of Lot.  
 
     In fairness to Lot, we should recognize that the word―righteous is applied to him by the apostle Peter: "and if He rescued righteous Lot, oppressed by the sensual conduct of unprincipled men (for by what he saw and heard that righteous man, while living among them, felt his righteous soul tormented day after day with their lawless deeds) "(2 Peter 2:7-8). Nonetheless, Lot's decision to live on attractive real estate among degenerate people led to his daughters becoming engaged to ungodly and profane men; to his offering them up to a mob violation; to the loss of his honor, well-being, and fortune; and to his older daughter’s vile act and her enlistment of her younger sister in sin.   Let us remember that a righteous man can choose to put himself into a situation where his soul is vexed by the behavior of those around  him, but nonetheless he and his family are compromised.-Do not be deceived: Bad company corrupts good morals. (1 Cor. 15:33). Let us, then, choose wisely ourselves.

- John Parker

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     Foot racing provides Paul with an analogy in 1 Corinthians 9:24, and a report on a recent book on professional football suggests one here. Michael Lewis' book "The Blind Side" observes that while the attention of football spectators is usually on the quarterback, running backs, or receivers, those who really know the game also place high value elsewhere. While the star quarterback may be the most highly paid player, the second most highly paid player is the left offensive tackle, a player relatively  few people watch and one about whom some do not even know.
 
     Why is this relatively obscure player paid so much money? Because he protects the blind side of the vulnerable quarterback. When preparing to pass, a right-handed quarterback stands facing right, and therefore he is blind to any huge opponents rushing to hit him from his left. Therefore team managers' search for a 350-pound player with long arms and huge hands to protect him on that side, the left offensive tackle, and, except for perhaps the quarterback himself, they pay him the highest salary of any player: six to eight million dollars each to the top five of those players in the National Football League.
 
     Some Christians protect the blind side: they may not be as visible as, say, the preacher or prominent class teacher, but they are valuable, and-by the discerning-they are highly valued. Quiet but determined parents protect the blind side. In today's youth culture, attention may be on the teenager, the youth minister, the coach, the popular speaker. But it is that mother who warns her daughter about innocent-looking but dangerous habits and companions that may blindside her when she is too excited to be aware (Pro. 2:1-5; Eph. 6:1).
 
     Elders protect the blind side. Either well-meaning but uninformed or wrong-thinking people on the one hand, or else attractive but sinister and vicious false teachers on the other may approach the congregation with appealing but dangerous notions. The elders protect the church from unnoticed and unseen dangers (Matthew 7:15; Acts 20:26-31; Titus 2:9-14).
 
     True Bible scholars and teachers protect the blind side. Every generation produces unbalanced, contorted, and often weird religious notions that capture the attention of the innocent, the unknowing, and the enthused. The Bible scholar of integrity calmly and methodically but courageously points out the deep truth of scripture as opposed to the shallow and distorted messages of the moment (Ezra 7:10; Acts 17:11; Heb. 4:12). They may not be the most visible, but they are among the most needed. Value those who protect the blind side.

-John H. Parker
     Paul wrote to the Thessalonians, "For what thanks can we render to God for you, for all the joy with which we rejoice for your sake before our God" (1 Thess. 3:9). As Thanksgiving nears, what thanksgiving to him can we render.

     We can give thanks for our physical blessings and the ability to earn a living:
     Ecclesiastes 3:13: "Every man should eat and drink and enjoy
the good of all his labor-it is the gift of God."

     We can give thanks for family, for our marriages and our children:
     Ps 127:3:  "Children are an heritage of the LORD: and the fruit of the womb is his reward."  
     Proverbs 17:6: "Children's children are the crown of old men, And the glory of children is their father."

     We can also give thanks for our nation and all of its blessings.

     Most  of  all,  we  can  give  thanks  for  our  salvation  and  spiritual blessings: Ephesians 1:3: "Blessed be the God and Father of our Lord  Jesus  Christ, who ha  blessed us with every spiritual blessing in the heavenly places in Christ."

     Ephesians 2:4:  "But God, who is rich in mercy, because of His great love with which He loved us, 
     5 even when we were dead in trespasses, made  us  alive together with Christ . . . .
     8 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God."
     We can be thankful for the gospel, the power of God to salvation (Romans 1:16), and for the church, "the pillar and ground of the truth" (1 Timothy 3:15). We can be thankful for the Word which guides us (Psalm 119:105). And we can be thankful for the opportunity of prayer.

     Philippians 4:6: "Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God;
     7 and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus."

     Finally, we can be thankful for the prospect of future blessings, culminating in heaven:  1 Corinthians 2:9  "But as it is written: "Eye has not seen, nor ear heard, Nor have entered into the heart of man The things which God has prepared for those who love Him."

     For all of these blessings, let us give thanks.
John H. Parker


     Last Sunday morning the elders gave us the glad news that Bradley Tate will be coming at the close of the year to  be the new preacher for the Fairview church, accompanied by his wife Christy and their children Jacob and Carley. The  congregation has been anticipating  this announcement of a new preacher, and we welcome it gladly and look forward to receiving them. Brad is a skilled and well-trained evangelist and is eager to serve as your minister.
 
    Paul said to Timothy,
     2 Tim. 4:1 I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom:
 
     2  Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all long suffering and teaching.
 
     5  But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry.
 
     As  Brad faithfully fulfills this charge, we are confident that the congregation will receive him and support him in joy, in love, in trust, and in faith that God will guide all of the church in this next phase of the work at Fairview (cf. Col. 4:10). Please continue to pray for him, for your elders and deacons, and for the church that all may work together in love for the salvation of souls and the edification of the saints. Let us give thanks to God this week for His answer to our prayers, and let us petition Him to continue to guide and bless the Fairview church.

-John H. Parker



     Halloween, one of the most popular holidays in the American calendar, began with the Celts of Britain with the harvest time observance of Sallen, November 1, when people believed the dead crossed over to harass the living. Gifts were offered in an attempt to prevent them from doing so, the origin of Trick or Treat. November 1, was also proclaimed as a holy day to honor saints, and the night before therefore became All Hallows eve, shortened to Halloween.

     With many holidays (short for holy days), some of their associations are not ones that Christians would endorse or agree with, but others are harmless and occasions for fellowship. Our children  at  Fairview will remember not only the candy but especially the attention  and  love  that  their  adult  spooks  and celebrities have for them. We thank Cliff Hand and all who spent enjoyable time getting ready for a fine evening Sunday night. Equal thanks go to Robert and Cindy Bennett for the shooting event and to Cleveland and Tammy Patterson for the cookout and wagon ride October 17 at their homes. Fellowship is a hallmark of Christians  (cf. Acts 2:47) and of a faithful and spiritually healthy church.

- John H. Parker


     We had a great Trunk or Treat this past Sunday night. There were around 22 kids who went around for candy and about 19 trunks to get candy. Will Hyche, Brook Crumby, and Van Kight were our costume contest winners and Garth and Haley Richardson, Robert and Cindy Bennett and Matt and Kristy Hudgins were our trunk contest winners. I want to thank everyone who helped put this event together and also want to thank everyone who came out to enjoy the night and the fellowship.

- Cliff Hand (Youth Minister)





     Last Sunday evening for our invitation song Don led us in "Just As I Am." This most famous hymn for urging people to come to Christ was written by Charlotte Elliott (1789-1871). A victim of a debilitating illness, Charlotte told a preacher named Cesar Moran that she would like to come to Jesus but did not know how.  His response "You have only to come to Him just as you are" led to her to compose the hymn some twelve years later in a building of a school which her brother built for the education of the daughters of clergymen.
 
     The first line reads:
 
     Just as I am! Without one plea, But that Thy blood was shed for me, And that Thou bidd'’st me come to Thee, O Lamb of God, I come! I come!
 
     It is quite true that a responsible person can accept the gospel in any condition, relying on the gracious invitation of the Lord (Matthew 11:28-30) and the cleansing of his blood (Matthew 26:28; 1 Peter 1:18-19). However the scriptures state that God requires that such a person in whatever condition respond in the way that He prescribes. That person must believe that Jesus is the Christ, the Son of God (Jn. 8:24; Mk. 16:16), that he repent of his sins (Lk. 13:3; Acts 2:38), that he profess his faith in Christ (Rom. 10:9-10), and that he be immersed for the remission of sins (Mk. 16:16; Acts 2:38; Romans 6:4; Galatians 3:27).
 
     People whose conversions are recorded in the New Testament show them coming from various types of lives and from differing spiritual backgrounds. The Ethiopian was reading the scriptures after worshiping at Jerusalem (Acts 8:26-40), Saul of Tarsus was on his way to Damascus to persecute Christians there (Acts 9:1- 19), Lydia was at a worship assembly by a river in Philippi (Acts 16:13-15), and the jailor was trembling after the earthquake that made him aware that Paul and Silas were spokesmen for God (Acts 16:19-34).
 
     But all of these people responded in the same way as prescribed by God: they believed in Christ, repented of their sins, and were baptized into Christ. This should be the response of those who genuinely come to Him just as they are.

-John H. Parker

     On December 19, 1776, when the American Revolution was going badly for the colonies, Thomas Paine published these words to encourage the patriots to keep fighting:
 
     "These are the times that try men's souls. The summer soldier and the sunshine patriot will, in this crisis, shrink from the service of their country; but he that stands it now, deserves the love and thanks of man and woman."
 
     Paine argued that courageous men and women are those who remain true to the cause in hard times.
 
     Christians as well face the decision of remaining faithful in hard times or quitting. Joseph, Moses, and Daniel, and Daniel's friends Shadrach, Meshach, and Abednego are praised because under trying circumstances that could have led to their deaths they remained courageous and faithful.
 
     Paul wrote from prison to Timothy: "Make every effort to come to me soon; for Demas, having loved this present world, has deserted me and gone to Thessalonica.... At my first defense no one supported me, but all deserted me" (2 Timothy 4:9-10, 16). These were sunshine servants, remaining faithful only when times were good. But then Paul added:
 
     "But the Lord stood with me, and strengthened me, in order that through me the proclamation might be fully accomplished, and that all the Gentiles might hear; and I was delivered out of the lion's mouth. The Lord will deliver me from every evil deed, and will bring me safely to His heavenly kingdom." (2 Timothy 4:17-18).
 
     Staying faithful to the church is easier when life is going well. Staying faithful when there are difficulties and discouragements is harder, but God knows who is faithful under trial. But the Lord will be with us and see us through. Let us remain true to the faith and to the church.    

John H. Parker


    One of the most popular features at the Tower of London is the ravens. Large and raucous, they walk around with impunity. The red-suited Beefeater guards feed and protect them. But while they lead a sheltered and comfortable life, their wings are clipped so they cannot fly away. The reason? English legend declares that so long as the ravens are there, the Tower cannot fall. So the ravens are prevented from ever leaving.

    God's people can be far more confident in their belief that their protector will abide with them. God has promised that He will
never leave us, and that so long as we are faithful to him, we will never be abandoned.

    The Lord promised in Isaiah 49:15:  "Can a woman forget her nursing child, And not have compassion on the son of her
womb? Surely they may forget, Yet I will not forget you." Moses promised Israel: "(For the LORD your God is a merciful God), He
will not forsake you nor destroy you, nor forget the covenant of your fathers which He swore to them" (Deuteronomy 4:31). Jesus
said of his disciples, "My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father's hand (John 10:29).  
 
    Of course, unlike the ravens, we may choose to sin and leave God ourselves (Acts 8:18-24; Hebrews 6:4-8; 10:27-31). But if we are faithful, God remains with us. Just before he ascended to heaven, Jesus promised his disciples: "Lo, I am with you always,
even unto the end of the age" (Matthew 28:20). The hymn “Sweet Is the Promise” has these words as its chorus: "I will not forget
thee or leave thee; In My hands I'll hold thee, in my arms I'll fold thee; I will not forget thee or leave thee; I am thy Redeemer, I will care for thee."

    Let us always remain faithful. If we do, we can be assured of God's abiding presence.

John H. Parker


     While most of us try to be positive and appreciate the joys that we have, we know  that all of us face some burdens and difficulties, and some of us face many. Scripture offers solutions to dealing with burdens: bear them, share them, and cast them.

     In Galatians, Paul tells us that "Each one shall bear his own burden" (Galatians 6:5). There are some burdens I must bear by myself: no one can bear them for me. I must bear the burden of doing the work God has given me to do. "The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person" (Eccles. 12:13). And  for  his  work, each person must give his or her own account: "For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad" (2 Cor. 5:10).

     But Paul also tells the Galatians, "Bear one another's burdens, and so fulfill the law of Christ" (NKJV). There are some burdens we can share. We can help one another in times of grief (1 Thessalonians 4:18; cf. John 11:19). We can share our worldly possessions with those in need. Paul said concerning the wealthy, "Instruct them to do good, to be rich in good works, to be generous and ready to share” (1 Timothy 6:18). And we can share in supporting those who teach the gospel "And let the one who is taught the word share all good things with him who teaches" (Gal. 6:6).

     Some burdens, however, we neither can bear ourselves nor give to others to bear for us. In those times, we must give our burdens to the Lord.   Peter said,  "Humble yourselves, therefore, under the mighty hand of God, that He may exalt you at the proper time, casting all your anxiety upon Him, because He cares for you" (1 Peter 5:6-7). Only the Lord can bear my sins, but he came to earth to do so:  "So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation" (Hebrews 9:28). Sometimes my burdens are so heavy I do not even know how to pray for them, but the Holy Spirit helps us:

     And in the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God (Romans 8:26-27).

     Let us have the courage to bear the burdens we each must bear alone, bear one another’s burdens when we can, and cast all others on the Lord who cares for us.

John H. Parker



     The person who leads in prayer in a public worship service provides an important service and is to be commended. He also recognizes that he has the weighty responsibility of representing not only himself but others before the Lord. He therefore will feel keenly his responsibility and do his best in determining what to pray and in expressing himself. The church needs more men who will serve by leading in worship, and all who will should be encouraged and helped. These thoughts may be of assistance to those who lead in prayer.

Preparation
     Prayers can be prepared for, just as readings of the scripture or sermons are. While spontaneity is desirable, there is also a call for preparation. Indeed those that are planned are likely to be the more effective. In preparing to lead in prayer, consider the following steps.
 
1. Ask God to guide and assist you in this public service.

2. The major portions of prayers are praise, thanksgiving, and petitions. Plan what you will say in each of these parts of your prayer. List those blessings for which you will give thanks and petitions that you will make. Be specific. List the names of people for whom you will pray or works on which you will ask God's blessing. Consult with those in the congregation who know of people or efforts which need prayers. You may discreetly use these written references while leading the prayer.


Leading the Prayer
1. Remember that you are representing the entire assembly before God and not only yourself. Generally, therefore, it will be more appropriate to use "we," speaking in the plural for all present, rather than "I."

2. Speak loudly enough for all to hear and speak slowly and distinctly. Since your words are representing the prayers of those whom you are leading, they should hear you clearly to be a part of the prayer. The best way to be heard is to use the public address system.   Speak clearly and directly into the microphone. When you lead the prayer from where you are in the auditorium, it is best to stand, turn so that you will  be  facing the largest portion of the audience, and speak with your head high enough that your words will be directed outward.

3. Do not use the prayer as an occasion to preach or to say things which are actually directed to the audience rather than to God.

4. Speak with expression, but without too much emotional display.

5. If the prayer is for a special purpose, strive to accomplish it. For example, the original purpose of the prayer  for the emblems in the Lord's supper is to give thanks for the bread and the fruit of the vine. If you are leading this prayer, remember to specifically express that thanks.

6. In expressing that the prayer is offered through the name of Christ (Jn. 14:13), state this accurately. It is inaccurate to say "In your name we pray" when addressing the Father, since the prayer is offered in the name of Christ, the Son (John 14:13; 1 Timothy 1:5).

7. Express everything that needs to be said in the prayer, but do not continue it too long. Public prayers differ from private ones in that the audience cannot concentrate on the words of a prayer leader as long as they might on their own  thoughts in their private prayers.

8. Please be aware that the congregation deeply appreciates your effort to lead them in prayer. Thank you for this service.

John H. Parker

     We welcome everyone on our Family Day at Fairview. For nearly all of us, our family is the center of  our lives and happiness, and we rejoice in this blessing that God has given us as spouses, parents, and children.   We are happy that our families are assembling today to worship together.
 
     The New Testament also likens the church to a family (cf. Eph. 3:14-15). The purpose of this figure is to impress on mankind the close relationship which should exist between God, Christ, and the church, just as a close, loving relationship should exist between members of a human family. In the  spiritual family of the church, God is the Father (Mt. 6:9;  23:9; Eph. 4:6), Christians are his children (Rom. 8:16; Gal. 3:26), and Christians are brothers and sisters to one another (cf. Acts 21:20; Rom. 16:1, 23; 1 Cor. 1:1, 10; 2:1; 6:5-6; 7:12, 15; 2 Cor. 2:13; Jam. 2:15; 1 Pet. 1:22). They also sustain a special relationship with Christ as their brother (Heb. 2:11-12).
 
     Just as children of a human parent should honor and love that parent, so should the children of God love him. And just as the family relationship between brothers and sisters should cause them to have a special love and regard for each other, so should the spiritual brothers and sisters of the church, because of their common relationship to their Father, love, cherish, and care for each other. May we rejoice in both our individual families and our family in the church.

 –John H. Parker


     The moments spent in observing the Lord's Supper should be the supreme moments in the week of the Christian, for this is the time when, in keeping with the Lord's commandment, he or she remembers what Christ has done for us.   In doing  so, we enjoy the great blessings reserved for the Lord's disciples.
     Jesus said of the fruit of the vine, "But I say to you, I  will not drink of this fruit of the vine from now on until  that day when I drink it new with you in my Father’s kingdom" (Mt. 26:29). Thus one of the great blessings and privileges of the Christian in partaking of the Lord's Supper is the knowledge that when he does so he is communing with Christ. And in addition, during the Supper Christians commune with themselves, enjoying in this supreme moment of fellowship, their brotherhood together in the Lord.
     The central purpose of the Lord’s Supper, and the great blessing that accompanies it for the Christian, are found in the concluding words of Paul's account  of how the feast was instituted: "For as often as you eat this bread and drink this cup, you proclaim the Lord's death till he comes" (1 Cor. 11:26).
     Herein lies the great blessing as well as the great responsibility of this memorial feast. Each time that Christians assemble to partake of the Lord’s Supper, they are proclaiming the vicarious death of Christ for themselves and all men. Thus they are constantly reminded of that which they need most to remember, His  sacrifice for them, and they meditate on the supreme blessing of salvation which they enjoy as a result of that sacrifice.
     In turn, Christians are impressed anew with their responsibility to live for Christ, who died for them. They renew their resolve to do all that they can in His service, and to turn away from any actions, thoughts, or motives which would prove them ungrateful for what Christ underwent on their behalf. Their children, also, witnessing their observance, are taught weekly the importance of Jesus' sacrifice. Every week this proclamation is made, and it will ever continue to be made among the people of the Lord until He returns. 

-John H. Parker



     After instituting the bread, Jesus next took a cup containing fruit of the vine and, after giving thanks for it, commanded his disciples to drink of it. Again using  a metaphor, "This is my blood'" he said that the fruit of the vine represented or symbolized his blood, which he would shed on behalf of many, meaning all the people of the world of all times (2 Cor. 5:14-15; Heb. 2:9, 14-17). By drinking of the fruit of the vine, his disciples, each time they did so, would commemorate that sacrifice.

     For Jesus to shed his blood meant for him to give his life, since  the  life of man is in his blood (cf. Gen. 9:4). As discussed earlier, the blood of Christ was necessary for the remission of man’s sins. Since God had decreed that man would die if he sinned (Gen. 2:17), his subsequent transgression demanded his death. The only just alternative was for God to die (shed his blood) in man’s place. God in the person of the Son was now preparing to make this sacrifice. The death of the sinless Lamb of God would thus atone for the transgression of sinful man. This atoning sacrifice is commemorated in the drinking of the fruit of the vine.

    Jesus also said of the fruit of the vine "this is my blood of the covenant" and “this cup is the new covenant in my blood” (Lk. 22:20; 1 Cor. 11:25). These expressions mean that with the shedding of his blood a new covenant (testament, agreement) between God and man would be put into effect. The old covenant, the Law of Moses, would end and be taken away, and the new testament of Christ would go into effect (Heb. 9:15-17; 10:9). Whereas the old covenant, which required the blood of animals (Ex. 24:9; Lev. 4:18-20), could not restore sinful man to a perfect relationship with God (Acts 13:39; Rom. 3:20; Heb. 8:7-13; 10:1-4), under the new covenant he can obtain forgiveness of sins through the cleansing of his sins by the blood of Christ (Heb. 9:13-15); 1 Jn. 1:7).

     When Christians partake of the fruit of the vine, therefore, they are to remember that in their behalf  Jesus  gave his  life, shed or poured out his blood, so that through the application of that blood to their souls they might have remission of sins. They are also to remember that the shedding of his  blood  instituted  the  new  covenant, under whose terms this salvation, along with all of the other blessings attendant with the covenant, is made available.

-John H. Parker



     It was during the Passover feast, which featured the sacrifice of a lamb, that Christ-the Lamb of God sacrificed for the sins of man-instituted the supper which would commemorate his death.
 
     In addition to the Lamb and other elements, the feast involved unleavened bread (cf. Ex. 12:8) and drink made from grapes, called "fruit of the vine" (cf. Mt. 26:27-29). These were the elements which Jesus chose as symbols respectively of his body and blood which would be sacrificed the following day. The accounts of Jesus' institution of his supper and related teachings are in Mt. 26:26-29, Mk. 14:22-25, Lk. 22:17-20, and 1 Cor. 11:23-29.
 
 
     Jesus' first instruction was that his disciples eat a portion of unleavened bread, symbolic of his body sacrificed for them.   Unleavened  bread  was  an  appropriate symbol for the sinless Christ, since the absence of leaven symbolized the absence of sin (cf. Ex. 12:15-20;  1 Cor. 5:6-8).
 
     Prior to distributing the bread, Jesus blessed it and broke it. To bless it simply means to give God thanks for it (cf. Mt. 26:26 and Mk. 14:22 with Lk. 22:19 and 1 Cor. 11:24). No miraculous act was performed here. The breaking of the bread by Jesus was in order that he might distribute pieces of it to the disciples. Probably the Lord intended no symbolism in breaking the bread; his body was not broken (Jn. 19:33).
 
     In partaking of the bread, then, Christians are to concentrate on the fact that Jesus sacrificed himself in their place and on their behalf. Uppermost in their minds should be the recognition of Jesus' physical suffering and death in their stead, and the remembrance that he was the son of God dying for them.
-John H. Parker



     The observance of the Lord’s Supper on the first day of the week has since been a central event in their worship, establishing, in the language of the hymns, "one bright chain of loving rite" by Christians each week over the centuries observing this feast commemorating Christ’s death.   
 
     The death of Jesus on the cross for the redemption of man and His subsequent resurrection are the supreme events of His mission on earth, for through them he brought about man’s deliverance. The prophets, Christ Himself, and His apostles spoke of the central importance of the death of Christ:

     (Isa. 53:5)   "But He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed."

     Christ’s death was necessary for man’s salvation because of the consequences of man’s sin.   Sin, which is transgression of God’s law (1 Jn. 3:4), separates man from God (Isa. 59:1-2) and thereby brings spiritual death (Rom. 6:23). The only way by which this sin could be removed was by the shedding of blood, the blood of  the  Son  of  God (Heb. 9:22; Mt. 26:28; Jn. 3:16).

     This sacrificial death by Christ thus stands as the pivotal event in man’s salvation. As such it was prophesied and typified throughout the ages leading up to the cross. For example, the Passover lamb whose blood was shed in Egypt to spare the lives of the firstborn in Egypt was a symbol of the blood of Christ that would be shed for the whole world. God said to Moses and Aaron of the blood of the lamb (Ex. 12:1-14).

     Every year thereafter the Passover was celebrated in Jewish homes with the sacrifice of a lamb, and the blood of many other animals was also sacrificed on the altar in the tabernacle and temple, especially on the Day of Atonement (cf. Lev. 16). Still, none of them could finally effect the forgiveness of man’s
sin (Heb. 10:4). But the blood of Christ, the Lamb of God, made possible redemption and reconciliation between God and man (Heb. 9:13-14).p; -John H. Parker



     A further cause of church division is rift over doctrine.  In the twenty centuries since the first, this problem has resulted in Catholicism and Protestant denominationalism. And even within the congregations devoted to restoring the New Testament church, there have during the last century been divisions over  such  matters as the formation of missionary societies, the use of instrumental music in worship, premillennialism, church cooperation in benevolence, and others.    Perhaps more than any other cause, doctrinal dispute has rent the church.

     Another cause of division is dispute between blood families. Churches sometimes experience tensions between members of extended families. 
  
     Recently, a cause of tension has been over worship styles. Some churches have had such unrest over  preference for traditional versus contemporary worship styles that they have chosen to offer alternative services depending on taste.

     And a final cause of division is personal conflicts. People have differences and then fail to admit fault or communicate with each other, resulting in continued bad feeling. Jesus gives the remedy in Matthew 5:23-24; 18:15-17.

     What does the Bible say about division between brethren?

      To the Corinthians, Paul said, "Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you  all  speak  the  same  thing,  and  that  there  be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment" ( 1 Corinthians 1:10).

     Psalm 133:1 says, (vs. 1) "Behold, how good and how pleasant it is For brethren to dwell together in unity!"

     According to Luke’s description of the early church, "the multitude of those who believed were of one heart and one soul" (Acts 4:32).   And Paul urges the Romans, "Be kindly affectionate to one another with brotherly love, in honor giving preference to one another" (Romans 12:10). To the Philippians he writes,   "Only let your conduct be worthy of the gospel of Christ, so that whether  I come and see you or am absent,  I may hear of  your affairs, that you stand fast in one  spirit, with one mind striving together for the faith of the gospel" (Philippians 1:27).
 
     God hates division and condemns those who cause it (Galatians 1:8-9; Proverbs 6:19).  But he loves those who are peacemakers (Matthew 5:9) and those who promote unity. May all Christians strive to keep "the unity of the spirit in the bond of peace" (Ephesians 4:3).       
-John H. Parker



     Paul established the church in Corinth on his second tour (Acts 18), converting  fornicators,  idolaters, adulterers, homosexuals, thieves, drunkards, coveters, and swindlers (1 Cor. 6:9-10). Yet he refers to them as "the church of God," "sanctified in Christ Jesus," and "saints by calling." However, coming from such a diverse background and young in the faith, they soon fall into  divisions and arguments (1 Cor. 1:10-17). Paul writes 1 Corinthians to deal with these problems.
 
     Churches today sometimes fight and divide over some of the same issues as the church in Corinth.
 
     One issue of division is loyalty to preachers. The Corinthians split up into parties claiming to follow Apollos, Paul, Peter, and Christ. Paul quickly observes that only Christ died for them, and that they were baptized only into Him (vs. 13).
 
     One of the major issues today that sometimes lead to church conflict is loyalty to preachers. Most preachers by their nature are loving, helpful, comforting, and pleasant. They are also regularly present in churches and homes, and most people grow to love and appreciate them, as well they should. After several years, people grow very attached to them.
 
     Now all of this is good. Preachers with this esteem can and do provide major service to the congregation.
 
     But sometimes the people develop such love for their preacher that they come to equate him with the church. They can be happy only if he is there. If he leaves, or if some problem arises concerning him, they may divide into conflicting parties as did the church at Corinth.
 
     Ironically, good preachers are the first ones who would be opposed to such a development. Paul, Apollos, or Cephas would have never wanted such a situation, and neither do faithful preachers today.
 
     Ironically again, it is the very goodness and faith of some preachers that attracts such loyalty. When the time inevitably comes that they retire, leave for another work, or die, the people are so shocked that they will not accept anyone in their place. "No one will ever take brother Smith's place" becomes their attitude, and they program themselves to resist the inevitable change in situation and personnel, especially the appearance of a new preacher. They divide over his replacement, and a situation like Corinth’s develops. The ministries of some of the most well known and beloved preachers in our brotherhood history were followed by periods of strife primarily because of this tendency.
 
(To be continued)
-John H. Parker


    Last week in Part One of this article we examined the challenges that arise in a congregation when a long-term preacher leaves. Here, in Part Two we will examine the role  of interim ministry in addressing these challenges and providing new opportunities for the church.
Part Two: The Intentional Interim Minister
    To deal with the situations that may arise when a preacher leaves, some congregations may benefit from adopting a method that will give them both the time and the means to make  a  deliberate  and  careful  decision  about  their  future: securing the services of an interim minister.
    An interim minister, preferably one trained specifically for the role, is deliberately engaged to work with the church during
the time between the departure of the last long-term minister and the coming of the next one, a period of perhaps six to eighteen months.    
    Usually, he and the elders expressly explain to the church that he is not a candidate for a permanent position. His task is two-fold: to carry on the work of the minister of the congregation, and to help it adjust and prepare for the new era that it is now entering. He is not a  "fill-in" pulpit preacher, but a minister for the church during this period of readjustment. Once the next regular minister is secured, he will leave, perhaps going on to a similar task with another congregation.
    Ideally, such an arrangement can turn a difficult time into one of opportunity. Relieved of the pressure to find and employ immediately a regular, long-term minister, the church can go through a period of healing from the loss of the former preacher, face problems that may have needed addressing for some time, study both its history and its current situation and needs, and determine in an unhurried and deliberate manner the course that it now needs to take. A major part of this latter decision will be determining what kind of qualifications they should look for in their next minister.
    The employment of an interim usually has a further advantage. Members who were either attached to or distanced from the former minister do  not view the interim as his replacement. Since he is here for a limited time, and will after that be gone, they can view him and his work as a non-threatening presence, and benefit from him as they adjust to the transition from the former long-term minister to the next one.
     Following the Lord’s teachings, the interim minister can help a congregation’s leaders guide the church toward a new era, one characterized not by continued unrest and even a succession of short-term preachers, but one carefully planned, served ultimately by a new minister whom the church has selected by careful planning, thought, study, and prayer, all conducted during the unhurried period while the interim was with them.

-John H. Parker


     I have been privileged to work as an interim minister for several congregations in the Nashville area and in years past to deliver three addresses on that topic at Christian University Lectureships. This week and next, I am presenting excerpts from  those lectures that explain the purposes and goals of interim ministry.
     A preacher’s departure from a church, especially after an extended tenure there,  creates stress. While most congregations face this event with Christian maturity and love, even the most stable find this time difficult, and some find it a time of crisis.
     If the work of the minister has gone well and a bond of affection, trust, and love has developed between him and the members, perhaps over a period of many years, his leaving can affect them almost as would a death: they feel a sense of loss and grief, and a fear of what will happen to them in his absence. If, on the other hand,  he leaves during a time of unrest or conflict, especially conflict involving him, then the congregation may experience division, with some members feeling  loyalty  for  the  departing preacher and resentment toward others who, they believe, have caused him to leave.
     Whatever the circumstances, the weeks and months following the preacher’s departure are also stressful. The comfortable routine of the church is upset, and the leadership of the congregation feels the pressure of filling the void. “Who will occupy the pulpit and do the evangelist’s works until a replacement can be found?  And how much time will we need to find the next preacher?”  Speculation and rumors spread. “Whom are the elders considering?  How long will it be until they find a new man? Who will he be, and what will he be like?”
     Sometimes this situation results in a rush by the elders to find a replacement. They hurriedly conduct tryouts and searches, and within a few weeks they announce with relief that they have employed another preacher. But when he and his family arrive, further problems may arise. If the former minister was especially beloved,  inevitably,  the new one is compared  with  him. Most members are of good will and try to make every effort to welcome and help him, but some, grieving over the loss of their former preacher, are programmed not to like him. “No one will ever be able to take brother Smith’s place” may be the attitude.
     If, on the other hand, the previous minister left under unfavorable circumstances, then the succeeding minister may find himself caught in the middle between conflicting forces.  Some members welcome him gladly, while others are still unhappy about the departure of his predecessor.  He may also find himself dealing with  hidden, long-standing problems-problems that in fact may have contributed to his predecessor’s leaving.
     Whichever of these scenarios occurs, the new preacher may encounter problems from the start. With patience and perseverance, and with the support of the elders and other leaders in the congregation, he likely will survive them, but too often a man in one of these situations, brought quickly into a church very soon after his predecessor’s departure, never gets a footing.   In the one case, he fails to win over those longing for their former beloved minister; in the  other, he faces conflicts and  frustrations in the church. Unable to cope, he is soon leaving too.
     In Part Two we will examine how interim ministry may help a congregation during the period of a change in ministers.
-John H. Parker



     Worship provides many benefits for the child of God. A primary benefit is that it pleases God, which is the duty of man (Eccl. 13:1):  “The Lord takes pleasure in those who fear him, in those who hope in his mercy” (Psalm 147:11). This consideration alone reveals the supreme benefit of worship for man. But related to and stemming from this overall principle are many other specific benefits.

     Worship helps the Christian to guard against evil. Fortified by communion with his God, he leaves strengthened and more prepared to resist temptation.  Someone has noted that the Christian who has just engaged in fervent prayer is unlikely to turn immediately to committing sin.

     Each of the specific acts of worship provides its own benefit.  Study of God’s word provides instruction, warning, and encouragement (2 Tim. 3:16-17; Rev. 1:1-3).  Prayer provides communion with God and  opportunity to express requests, thanksgiving, and praise  (Phil. 4:6-7; Jam. 5:13, 16-18).

     Observing the Lord’s Supper, the central event in the Christian’s week, allows him to remember the sacrifice of Christ in his behalf and to commune with his Lord (Luke. 22:19; Mark. 14:25; 1 Cor. 10:16).  The service of song allows us to praise the Lord, to express our joy in His salvation, and to instruct and encourage one another: “O come, let us sing to the Lord! Let us shout joyfully to the rock of our salvation. Let us come before his presence with thanksgiving; let us shout joyfully to him with psalms” (Ps. 95:1).  And contributing of our means to support the Lord’s work gives us the unique value of sacrifice (2 Cor. 9:6-7, 10-11).

     Further, the assemblies provide us with the benefit of fellowship with other Christians, one of the great joys of the faith (Acts 2:46; Heb. 10:24-25).

     A worship service which is conducted scripturally, enthusiastically, and well, one in which everyone participates wholeheartedly and sincerely, leaves us with an increased sense of devotion and well-being. The first church in Jerusalem delighted in worshiping daily, enjoying communion with God and one another:

“So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, praising God and having favor with all the people.”  (Acts 2:46).

- John H. Parker