This sermon is from the Rev. Charles G. Dennison sermon archive, part of the “Considering the Church” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, January 2, 1994.

We are reading this morning Romans 12, the twelfth chapter of Romans. Give your attention to the word of God. I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

And be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good and acceptable and perfect will of God. For I say through the grace given unto me to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith. For as we have many members in one body, and all members have not the same office, so we, being many, are one body in Christ, and every one member is one of another. Having them differing according to the grace that is given to us, Whether prophecy, let us prophesy according to the proportion of faith, or ministry, let us wait on our ministering, or he that teacheth on teaching, or he that exhorteth on exhortation, he that giveth, let him do it with simplicity, he that ruleth with diligence, he that showeth mercy with cheerfulness.

Let love be without distillation, and for that which is evil. Plead to that which is good. Be kindly affectioned one to another with brotherly love, in honor of preferring one another, not flawful in business. Fervent in spirit, serving the Lord. Rejoicing in hope, patient in tribulation. Continuing instant in prayer, distributing to the necessity of the saints, given to hospitality. Bless them which persecute you, bless and curse not.

Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men.

Avenge not yourselves, but rather give place unto wrath. For it is written, Vengeance is mine, I will repay, saith the Lord. Therefore, if thine enemy hunger, feed him, if he thirst, give him drink. For in so doing thou shalt be coals of fire upon his head. Be not overcome of evil, but overcome evil with good.” Let’s pray together.

Of what value, Lord, are servants of yours if they come before you or before your people elegantly, filled with vanity in hopes of making for themselves a reputation, of building for themselves a great company of followers? O Lord, penetrate the pretense, the pretense of those servants that would so present themselves to your people. And Lord, may you be gracious to this pulpit and to this people in keeping this servant from such attitudes and from the actions that would be caused by them. Lord, be gracious be gracious to those who administer the word in your name, and correct them where they are wrong, and that for the good of your people, for their health, their consolation, and even for their salvation.

We pray this in Jesus’ name. Amen. If I were to ask you, where is the body of Christ, what would you say? If I were to ask you, where is the body of Christ, what would you say? Some of you might say, the body of Christ is right here. Christ’s body is the Church, and we are His Church, therefore we are His body.

Now undoubtedly, you say this because you have been impressed at some point with passages What we have read this morning in Romans chapter 12, verses 4 and 5, where Paul compares the Church to the human body, and the various limbs and organs of the body with the Church’s members.

Now, I’m the first to admit that as we look at the language of Paul in this twelfth chapter It seems that the language here is rather figurative. That is, Paul begins with the body and ends with a reflection upon the Church. Therefore, in assessing Paul’s mind with respect to this whole matter, it would be well for us to complement what we find here in Romans 12 with some more direct statements from the Apostle. For instance, 1 Corinthians 12, verse 27. Paul here, speaking about the Church, says this quite straightforwardly, you are the body of Christ. Now, you can’t get more direct than that.

Or you could turn to Ephesians, chapter 1, verses 22 and 23, where Paul has this to say, Christ is given as head over all things. to the Church, which is his body. So then, in response to the question, where is the body of Christ, some of you may think, first of all, of the Church as the body of Christ. But some of you may think, some of you may think of the liberal body. The actual body of Christ, the body in which the Son of God was incarnated in the womb of a virgin Mary, the body in which Jesus actually lived, ministered, and suffered, the body in which he was raised and is exalted at the right hand of God the Father. For you, therefore, the answer to the question, where is the body of Christ, is simply in heaven. The body of Christ is in heaven.

Now, it goes without saying that we are at this point at the very center of the New Testament message, are we not? A message that finds confirmation in text after text. You may think, for instance, of Romans chapter 8, verse 34, where Paul has this to say, and that quite compactly, Christ Jesus is he that died. Thinking of the body now, Christ Jesus is he that died, yea, rather is raised, who is even now at the right hand of God.

So in response to the question, where is the body of Christ, we have the Church. We also have in Heaven. That is where we find the body of Christ. But you may remember, in thinking about this question, that the body of Christ that the body of Christ is also introduced to us in the New Testament in yet another connection. You may recall, for instance, the accounts of the Lord’s Supper. You may think of the telling of the story of that Last Supper in the respective Gospels, or you may think of Jesus’ words in John 6, which were given as an anticipation of that supper when he was in conflict with those in the synagogue at Capernaum.

Or you may think of Paul’s statements where he, in 1 Corinthians 10.16 says, if not the bread which we break a sharing in the body of Christ, you may think of the that he makes of Jesus and words in 1 Cor. 11.24. Jesus having said in the context of that Last Supper, this is my body which is broken for you. So then, even though we are Protestants, In fact, precisely because we are Protestants and so thoroughly committed to the Scriptures, we must, we are compelled to recognize just how closely associated in Scripture Christ’s body is with the sacramental bread of the Last Supper. We have, therefore, these three ways in which the body of Christ is used in the New Testament.

Now I ask you a further question. Are you able to see any connection between these various uses? Are you able to see some manner in which they are brought together? Now, in order to answer this question, I propose a further question. I ask you if you can identify in the three uses that we have set out, one of them as having preeminence. Is there one use that stands above the other uses, and by considering that particular use, Must we be given help in understanding the other uses? To which of the three would you give the preeminence?

To the body of Christ in relationship to the bread of communion, to the body of Christ in heaven, or the body of Christ in relationship to the Church? My choice, and I hope it is yours, is the body of Christ in heaven, or the actual body of Christ in which he lived, died, rose, and presently sits in glory.

Now, the logic of this choice, it seems to me, is irrefutable. The actual body of Jesus Christ is indispensable to both the Church and the sacramental bread. It does have a preeminence, since without the actual body of Christ there is nothing with which to construct the other comparisons and identifications. There is nothing to which we might relate the Church or connect the sacraments.

But further, to give the preeminence to the actual body of Jesus Christ over the other two uses of the body of Christ in the New Testament means that we are able to draw closer to the precise force of the comparison which Paul is making. You see, the connection between the various uses of the body of Christ in the New Testament will be in terms of that connection that exists between what is in heaven namely, the actual living, underscore that word living, the actual living, glorified body of our Lord, and what is in the earth, namely the Church and even the sacraments. By designating the Church and the sacramental bread, the body of Christ, the New Testament is telling us that there is now for the people of God a most remarkable interaction between heaven and earth. The glorified body of Jesus Christ, in which resides the power of resurrection life, in which resides the power of eternal life—body, The glorified body of Jesus Christ is coming into contact with the Church and with the sacrament in the most startling fashion.

It is not a mere touching exercise, nor is it that The body of Christ somehow provides a near bridge or a channel between the two worlds, as if we were subjecting then the language of the New Testament to New Age phraseology and philosophy. Now I hope it is clear to all of you that Christ in his glorified body is not leaving heaven before the second coming. Christ in his body is not leaving heaven before the second coming.

But how, then, are we enabled to speak about his body being present here? At this point, we introduce the Spirit. It is by his Spirit, even by the Holy Spirit, who is at work in the Word and through the sacraments, that Jesus Christ dwells with us, his Church. So if we concentrate on the Spirit at this point, and exalt the Spirit in this ministry by which Christ is brought near to us.

Why do we need the language of the body at all? Why then go on to the language about the body of Christ? If Paul is concerned to bring home the relationship between heaven and earth, Between what is above and what is here, isn’t the language about the Holy Spirit quite adequate? Obviously, from the Apostles’ point of view, this is not the case. The language about the Spirit is not adequate, first of all because talk about the body of Christ makes it clear that we are dealing here with more than a bare connection between heaven and earth.

Actually, God, by Jesus Christ, has established a most profound bond. We are talking about contact with the heavenly Christ in the church, which is his body, and through the sacrament which he calls his body, in reference to the bread. But be sure you don’t overlook just how overpowering this truth is concerning the bond. The language about the body of Christ further speaks to us about the identification of the exalted Christ with his church and with the bread of the sacrament.

The true Christ, that is, the exalted Jesus Christ, who died, rose, and ascended into heaven in his body, now identifies himself with his church and also with the bread of the sacrament. Now, you should all know that this identification does not mean that Christ becomes his Church, as if Christ loses his identity in the Church. Nor does it mean that the Church becomes Christ. as if there is no other identification for Christ than that which is found in the Church. But at the same time, we must also say that this matter of identification cannot and does not mean that Jesus Christ literally becomes the bread in the sacrament, or that the bread becomes him. What this identification does mean is that Christ’s person, his actual living person, is wrapped up with his church and with that sacrament.

In the sacrament, we do not worship the elements. We do, however, respect them, and we are benefited by them. and we respect them and receive their benefits knowing that to disrespect those elements and the sacrament itself means to not discern the world’s body and thus bring judgment upon ourselves. You must see this, for by root of this principle of identification Christ’s body and glory with that sacramental brand. There is that sense that rises out of our New Testament considerations, that sense in which your treatment of the sacrament is your treatment of Christ. since his body, in fact, is identified with the sacrament. Now, not that the question is too much on the minds of people anymore.

Namely, how am I doing with the Lord? But if you want a biometer as to how you are doing with the Lord, Maybe you should take stock of how you treat the sacrament, how you approach it. Could it be that the Lord, in his graciousness, has set within the church a barometer by which you might then measure your interest in the things of the kingdom and your concern about him, your God and your Savior? But some of you are ahead of me now, aren’t you?

If I have said this with regard to the bread of the sacrament and the sacrament itself, what might I then say about the Church, which is also called the Body of Christ, under this heading of identification? as is true with regard to the sacrament, so also, likewise, with the Church.

We do not worship the Church, even though the Church is identified as the body of Christ. Nevertheless, and once more I underscore it, hear me in this, You must respect the Church with the greatest respect, because you see there is that sense in which your treatment of the Church is your treatment of Christ. I weep for some of you in my prayers, because I know you don’t understand. That agrees with me. You must respect and honor the Church with the greatest respect and honor. Because there is that sense, by God’s own design, that sense in which your treatment of the Church is your treatment of Christ. You shame Christ when you shame his Church, whether by your neglect, your abuse, or your willful sin. But finally, this language about the body of Christ carries us to the depths of spiritual intimacy.

Look once more at the bread of the sacrament. Think about it. That you eat the bread is of greatest significance. This bread is bonded to and identified with the Body of Christ. What is being signified and sealed in the sacrament when you eat the bread is nothing less than the fact that you are feeding upon him. as he has given himself to you, as he has given his life to you, that you might have him taken into yourself and have life thereby. That is, in the sacrament you have signified and sealed to you the fact that Jesus Christ draws as closely to you as possible in order that you might be satisfied in and within. But I do not want you to be ignorant of this further thought in this regard. The intimacy with Jesus Christ that has become yours to know and to enjoy, draws you on to the depths of spiritual intimacy, not just with him, but with each other.

You note what Paul says in that twelfth chapter verses four and five, and particularly the conclusion of that fifth verse. We are individually members one of another. Therefore, when we speak about the intimacy that is at play When we consider the body of Christ, we must take into consideration not just the intimacy that we have with Jesus Christ, but also the deep spiritual intimacy that we have with each other. Paul tells us that we are not just members of the body of Christ, he tells us that we are members one of another. Therefore, I will go further. As, in fact, the participation in the sacrament is a means by which you might be satisfied in Christ, I am bold to declare to you that your satisfaction in spiritual communion is found no less in your blessed relationships with one another than it is in communion with your Lord and Savior.

Satisfaction is a topic of great concern in our world. The commentators have made remarks about our condition, our predicament at this time. All the economic indicators are up. People should be happy. But did you ever see such a gloomy lot in the malls? Have you ever witnessed more stony, unhappy faces in your life? Greater testimony to the dissatisfaction of people generally? And what of yourselves?

Our satisfaction is found, yes, in intimate communion with our Christ, but at the same time our satisfaction is found in the depths of intimacy that we find in the Spirit with one another in Christ’s name. In this new year, wouldn’t it be wonderful if we all began to live this truth with determination and conviction, even with discipline? Don’t you think it’s time that you began to live this truth. Since you are the body of Christ and members one of another. Our God, the fruit of ministry belongs to you. And I would pray, O God, that you would bless the preaching of your word, that your people would be strengthened and be proved to be your children indeed. O God, help us all. in this coming year to understand better the body of Christ, and how indeed we are related to the body and are the body, and how we are members one of another. This we ask for your glory through Christ.

The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.