I keep reading on the sacraments that they are "effectual means of grace." Does is simply mean that God is "present" in these acts somehow without actually "becoming" these acts like in transubstantiation? They aren't bare signs, but we seem to to treat them that way, and if they are effectual, are they only effectual when they are, but not when they aren't? In that case, how can they be "effectual?" Are the only "effectual" to the elect? Not sure really what it means to be a "means of grace" other than that it somehow nourishes our faith from a visible point of view. Any help in this area would be much appreciated!
What do we mean when we say "Means of Grace?"
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Scott Bushey
Puritanboard Commissioner
A tangible 'means' that grace is distributed. We can see, hear and touch it. The HS accompanies all these things.
Edward
Puritanboard Commissioner
This sounds pretty 'effectual' to me:
"Although ignorant and wicked men receive the outward elements in this sacrament; yet, they receive not the thing signified thereby; but, by their unworthy coming thereunto, are guilty of the body and blood of the Lord, to their own damnation."
Unlike Rome (and perhaps others who partake of her errors) this grace which we understand the Bible to teach--e.g. "grow in the grace and knowledge of our Lord and Savior Jesus Christ" 2Pet.3:18--this is descriptive of our relationship with God. Grace is not a "substance," not even a spiritual one; it is not fuel in the spiritual tank, nor any sort of quality inhering in "saints."
Grace is the riches of the mediated relationship with God we have in Christ. Grace is the essence of the covenant believers enjoy with God. Grace is not God giving us anything less than himself. "Grace to you," means God is toward you, and with you, and for you.
When we speak of the outward and ordinary means by which God communicates his grace, i.e. himself to us, we are exalting the media God has chosen and to which he has attached specific promises. "I will meet you in these: the word, and the sacraments." And prayer being the heart of all that response which is drawn from believers--from the private murmuring of one soul, to the rendering of corporate public worship--our use of prayer to communicate back to God is rightly regarded as the third means with the other two. The loop of communication comes back to the Origin, on whom the whole covenant depends.
Study the Heidelberg Catechism, #s 65-85, the last Qs on "grace." These speak repeatedly of the promise declared in the sacraments (and lastly also in the gospel word). It is unto faith (and nothing else) that these things speak their hopeful truth. The gospel engenders faith in the hearts of the elect; the sacraments strengthen that faith; which responds in prayer. The sacraments, in addition to the word, through the ministration of the Spirit, focus our faith on Christ and his sacrifice (Q.67).
There is simply no better way to deepen our love for and appreciation of our union with our Savior than by reveling in these exhibits of his love for us. For those who are married, they know the communion of love they have with their spouse in particular exhibits, in demonstration of promises and vows first in word, then in deed. For this reason, the apostles could refer to marriage as the supreme illustration of our relationship with God.
If we treat the signs of our earthly marriages as "bare signs," you should expect to miss the (full) benefit of such power as resides in them. How much more, the signs that God has given, by which he more surely and certainly gives himself, his grace, to us?
Grace is the riches of the mediated relationship with God we have in Christ. Grace is the essence of the covenant believers enjoy with God. Grace is not God giving us anything less than himself. "Grace to you," means God is toward you, and with you, and for you.
When we speak of the outward and ordinary means by which God communicates his grace, i.e. himself to us, we are exalting the media God has chosen and to which he has attached specific promises. "I will meet you in these: the word, and the sacraments." And prayer being the heart of all that response which is drawn from believers--from the private murmuring of one soul, to the rendering of corporate public worship--our use of prayer to communicate back to God is rightly regarded as the third means with the other two. The loop of communication comes back to the Origin, on whom the whole covenant depends.
Study the Heidelberg Catechism, #s 65-85, the last Qs on "grace." These speak repeatedly of the promise declared in the sacraments (and lastly also in the gospel word). It is unto faith (and nothing else) that these things speak their hopeful truth. The gospel engenders faith in the hearts of the elect; the sacraments strengthen that faith; which responds in prayer. The sacraments, in addition to the word, through the ministration of the Spirit, focus our faith on Christ and his sacrifice (Q.67).
There is simply no better way to deepen our love for and appreciation of our union with our Savior than by reveling in these exhibits of his love for us. For those who are married, they know the communion of love they have with their spouse in particular exhibits, in demonstration of promises and vows first in word, then in deed. For this reason, the apostles could refer to marriage as the supreme illustration of our relationship with God.
If we treat the signs of our earthly marriages as "bare signs," you should expect to miss the (full) benefit of such power as resides in them. How much more, the signs that God has given, by which he more surely and certainly gives himself, his grace, to us?
Ask Mr. Religion
Flatly Unflappable
In addition to what Rev. Buchanan has supplied above, see his full-throated treatment here:
https://www.puritanboard.com/threads/the-ordinary-means-of-grace.19104/
Much of this depends upon if one is coming to this from ther Reformed Baptist or the Presbyterian position. My understanding would be that tha ordinances would in the case of the communion , we would be partaking of the spiritual presence of the lord Jesus when taking it in faith and in confession state of all known sin. The water baptism would be the outward sign to testify of the internal work already performed by God when he saved us from our sins.
Grant
Puritan Board Graduate
Mr. Trowbridge,
I think the below verse helps us in understanding..what a gracious privilege the Lord has given us!
“The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?”
- 1 Corinthians 10:16
Also see the below article which has helped me:
https://www.ligonier.org/learn/devotionals/means-of-grace/
I think the below verse helps us in understanding..what a gracious privilege the Lord has given us!
“The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?”
- 1 Corinthians 10:16
Also see the below article which has helped me:
https://www.ligonier.org/learn/devotionals/means-of-grace/
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