Baptism, then, is a purification from sins, a remission of trespasses, a cause of renovation and regeneration. By regeneration, understand regeneration conceived in thought, not discerned by bodily…’Unless a man be born of water and of the Spirit, he cannot enter into the kingdom of God.’ Why are both named, and why is not the Spirit alone accounted sufficient for the completion of Baptism? Man, as we know full well, is compound, not simple: and therefore the cognate and similar medicines are assigned for healing to him who is twofold and conglomerate:— for his visible body, water, the sensible element — for his soul, which we cannot see, the Spirit invisible, invoked by faith, present unspeakably. ‘For the Spirit breathes where He wills, and you hear His voice, but cannot tell whence He comes or whither He goes.’ He blesses the body that is baptized, and the water that baptizes. Despise not, therefore, the Divine laver, nor think lightly of it, as a common thing, on account of the use of water. For the power that operates is mighty, and wonderful are the things that are wrought thereby.
-Gregory of Nyssa, On the Baptism of Christ
In Holy Baptism, what is it that we secure thereby? Is it not a participation in a life no longer subject to death? I think that no one who can in any way be reckoned among Christians will deny that statement. What then? Is that life-giving power in the water itself which is employed to convey the grace of Baptism? Or is it not rather clear to every one that this element is only employed as a means in the external ministry, and of itself contributes nothing towards the sanctification, unless it be first transformed itself by the sanctification; and that what gives life to the baptized is the Spirit; as our Lord Himself says in respect to Him with His own lips, “It is the Spirit that gives life;” but for the completion of this grace He alone, received by faith, does not give life, but belief in our Lord must precede, in order that the lively gift may come upon the believer, as our Lord has spoken, “He gives life to whom He wills“.
-Gregory of Nyssa, On the Holy Spirit, Against the Macedonians
I have an article up at my denomination’s website, EPConnection, on adoptions to same-sex couples in light of Bethany Christian Services’ change in policy. Here’s an excerpt
Adoption is intended to be a means by which parentless, family-less children are joined to a family that can be the father and mother that their biological parents cannot. Adoption is to be a balm of healing to the injuries of sin. Children need parents, and parents are fathers and mothers. Other caregivers can be good and helpful, but the foster system with its inherent lack of stability also lacks the permanent family unit.
Do children need families? Yes. Do children need fathers and mothers? Yes. However, children adopted by a gay couple are not being protected from sinful distortions of marriage and family. Rather, they are placed into a sinful facsimile of them.
The article was written to explain to EPC people, and the broader public, why the EPC would withdraw our endorsement of BCS.
In its 1986 position paper on the Holy Spirit, the EPC affirms the gifts of the Holy Spirit as described in the New Testament as valid for the church today. The EPC is self-consciously charismatic, though expressly not Pentecostal. Along with the ordination of women, the gifts of the Holy Spirit is the other issue the EPC points to as a “non-essential” where there can be disagreement among its churches. Yet, even in the position paper there are limitations placed on what the EPC teaches to be valid expressions of spiritual gifts. It holds that the new birth of Christians and baptism of the Holy Spirit are the same thing (thus ruling out baptism of the Holy Spirit as a second work of grace) and that the manifestation of specific spiritual gifts, particularly the gift of tongues, is unnecessary for salvation. In short, there are boundaries on the view and practice of charismatic gifts in the EPC.
Beyond the explicit statements in the position paper, the Westminster Confession (WCF) and Catechisms also speak to the subject. While the modern charismatic movement has its origins in the early 20th century, the Reformers addressed many of the same topics as they encountered them in Roman Catholicism and the mystic evangelicalism of their day. Calvin’s Institutes famously begins by contrasting the false miracles of Rome with the sufficiency of scripture. The Westminster Standards have much to say on the subject of charismatic gifts, and though they are most compatible with a cessationist view on the miraculous gifts, there is a degree of freedom for charismatic expression. My intent is not to evaluate exegetical arguments or to provide historical criticism, but to examine the ways that the Westminster Standards bound the view and practice of charismatic gifts in the EPC…
“After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, ‘Salvation belongs to our God who sits on the throne, and to the Lamb!'”
How is Revelation 7:9-10 fulfilled? By the consummation of all things, when Christ returns and gathers his people into one congregation. By the worship of the church now, because Christ has already raised all his people together with him before the Father as one worshiping congregation.
Revelation 7:9-10 is fulfilled, now, and will be fulfilled later, because Christ has accomplished salvation. Revelation 7:9-10 is not accomplished by local congregations embodying any kind of demographic diversity, any more than it is fulfilled by wearing white robes or holding onto palm branches. Local congregations participate in the fulfillment of Revelation 7:9-10 by being faithful to our savior, through joining our voices together in worship with the heavenly, spiritual, and eschatological congregation. How is Revelation 7:9 modeled by the local church? By faithfulness to our confession of praise to our God and Lamb.