A TYPOLOGICAL
STUDY OF THE TABERNACLE
AND ITS
RELEVANCE FOR THE PRACTICE OF EUCHARIST
IN CHRISTIAN CORPORATE WORSHIP IN NEPAL
A Thesis
submitted to Everest Theological Institute, Kathmandu
In partial
fulfilment of the requirement for the degree of
Master
of Divinity
Under the
Distance Learning Program,
Union
Biblical Seminary, Pune, India
By
Sahil
Maharjan
Kathmandu
2020
ABBREVIATIONS
Books of the
Bible
Chr. Chronicles
Col. Colossians
Cor. Corinthians
Eph. Ephesians
Exod. Exodus
Gal. Galatians
Isa. Isaiah
Lev. Leviticus
Matt. Matthew
Num. Numbers
Ps. Psalm
Rom. Romans
General
AHC Association
of Hebrew Catholics
e.g. Example
ed. Editor
edn. Edition
eds. Editors
ELCA Evangelical
Lutheran Church of America
EPUB Electronic
Publication
et. al. And others
f/ff. Following/following
ones
Gk. Greek
Heb. Hebrew
Info. Information
LXX Septuagint
MC Master
of Ceremony
Mt. Mount
NT New
Testament
OT Old
Testament
Vol. Volume
YHWH Yahweh
Introduction
According to World
Christian Database, Nepal is one of the fastest-growing churches in the world.[1] It listed ‘no Christians’ in 1951 and just 458
in 1961. By 2001, there were nearly 102,000. A decade later that number had
more than tripled to approximately 375,000.[2] The 2011 census recorded about 375,000
Christians in Nepal – a figure Christians say was deliberate and significantly
underestimated. But current estimation falls between 1.2 and 1.5 million.[3] Also, as per January 2020, the assessment
according to International Christian Concern, there are about 13,000 churches
in Nepal.[4] With the growing number of Christians, we also
have a growing number of challenges to be addressed by the church.
One among the challenges is the practice of the Eucharist, which is central to the Christian worship. It is not about the absence of the observation of the Eucharist as such because almost all the churches in Nepal, irrespective of denominations, observes it once a month. Rather, it is the issue of nominalism in doing so or lack of deeper understanding about one’s participation. This thesis attempts to understand the practice of the Eucharist in the corporate Christians worship in Nepal, as represented by select churches in Kathmandu. The primary concern is to bring out a deeper biblical and theological understanding of Eucharist by employing a typological study of the Tabernacle worship alongside the teaching of the Eucharist in the New Testament. In doing so, it will strengthen Christian corporate worship in Nepal.
I.
Statement of the problem
There seems to be an
exhibition of shallowness in the observation of the Eucharist in the churches in
Nepal due to the lack of biblical and theological teaching about the observance
of the Lord Supper, especially on the concept of the presence of God. A deeper
reading on the typological relationship between the Tabernacle worship in the
Old Testament and Eucharist in the New Testament can enrich the corporate
Christian worship in Nepali churches.
II. Elaboration of the problem
The history of Christianity in Nepal is brief.
Only in the last two decades the churches grew rapidly. The churches in Nepal
are, therefore, mostly young. It means that most of the church
leaders are first generation Christians and many of them are not theologically
trained. It is therefore understandable that the churches lack in-depth
theological foundations for Christian beliefs and practices.
There are many mainline denominational churches in
Nepal but the number of non-denominational evangelical churches are high too.
Whether it is mainline denominational churches or independent
non-denominational churches, one aspect of Christianity in Nepal is that the
pattern of worship services are more or less the same in all the churches.
There is a blending of indigenous aspects and contemporary Christian worship
forms. The worship form in the churches are charismatic in nature.[5]
Though it is precarious to generalize, it is obvious to observe that worship
services are influenced by contemporary “Praise and Worship”. The use of
translated modern praise and worship songs is an indication.[6]
While the worship form in Nepali churches have many positive aspects, there is
also problems of shallow theology of worship and emotion-driven worship.
In
the pilot survey that were conducted in 10 select churches of Kathmandu valley,
it shows that Christian corporate worship in Nepali churches displays a sense
of shallowness and the presence of the Lord is often misunderstood as a mere
emotional relationship. The selection of the churches were done on the
following criteria – one of the oldest churches in Nepal, two newly established
churches, one of the biggest church in Nepal, one average church in number, one
small church. Churches were selected from within the heart of the city as well
as from the outskirts of the city.
It is observed that the fear
of the Lord takes little place among many youths of the second generation
Christian. It is even more concerning in the urban churches which is reflected in
corporate worship and celebration of the Holy Communion. All the pastors those
who participated in the survey agree that a deeper understanding of the
presence of God in relation to the Tabernacle worship will significantly
motivate Nepali churches to revere the public corporate worship and the
sacrament that is observed in it.
III.
Importance of the problem
Tabernacle worship theology
would enhance the Nepali Churches to understand the relationship between the
Tabernacle and the Church. This would bring solemnity and seriousness in the participation
in Eucharist. By understanding the sacrament of Lord Supper in its true nature,
the presence and the grace of God making the sacraments a genuine place where
redemption is accomplished, will enhance the corporate worship.
IV.
Scope and limitations
The thesis will compare
and contrast the elements of tabernacle worship and its significance and
meaning in the faith of the Old Testament with its fulfilment in Jesus Christ,
to find out its implementation for Nepali Churches. However, it shall be
limited to the study on the Eucharist.
The thesis will not deal with the argument about the number of sacraments in Christian traditions or prescribe a nature of public worship to be adopted. The focus is on the place and role of the Eucharist so as to narrow down on the role of the Holy Communion in the Nepali churches.
V.
previous research
There is a vital need for theological discussions on various theological
issues. But the brevity of the church history in Nepal is one of the major
reasons for the lack of theological literature. This does not mean that the
available books have no value. However, most of these books are devotional in
nature. They do not necessarily provoke the minds of the believers to think
theologically for the life and existence of the church. Thus, there is a lack
of significant work that address this research question.
Nepali translated version of Wayne Grudem's
“Systematic Theology” does not deal with the practice of the Eucharist in an explicit
way. Rather, it presents the views on the Eucharist followed by different
denominations.[7]
Neither does Stephen Thorson’s arrangement of important theological topics that
are relevant to the churches in Nepal deals specifically for the importance of
Eucharist in the Nepali Christian corporate worship.[8]
The books and articles about ‘worship’ are limited to the understanding of worship
in of contemporary sense of “praise and worship”.[9]
To my knowledge, there is no literature that concerns worship in the context of
Nepal that specifically deal about the role of the sacraments as a part of Christian
worship.
VI.
Method of the Research
As the title of the
research proposes, this study applies a typological approach in finding the
relationship between tabernacle worship and Eucharist and its relevance to the
practice of the Lord supper in the Nepali churches. It means that the research is
based on the study of the tabernacle worship, its elements, and its theological
significance that anticipates its fulfilment in Christ.
David E. Graves is little hesitant of use of Typology as the tools
for interpretation the text. To him, the distinction between typology,
symbolism and allegory is very important. He opines that typology is the
representation of divine enactment of future redemption. It is God providing a picture of how he will save his
people in the future. A symbol is a representation of a contemporary
truth. Allegorical interpretation introduces an entirely
foreign subjective meaning into the passage to be explained.
However, despite the danger of confusing typology, symbolism and allegory, and its
limitations, he thinks that there is a valid use of the typology if the
interpretation of the text is done properly.[10]
Whereas for Grant R. Osborne, it is
important to distinguish types from symbol and allegory. A symbol has a meaning
apart from its normal semantic field and foes beyond it to stand for an
abstract concept, e.g., Cross = life, fire = judgment. Allegory is a series of
metaphors in which each one adds an element to form a composite picture of the
message, e.g., in the good shepherd allegory (John 10) each part carries
meaning. Typology, however, deals with the principle of analogous fulfilment. A symbol is an abstract correspondence, while a type is an actual
historical event or person. Therefore, he concludes, biblical typology involves
an analogical correspondence in which earlier events, persons and places in
salvation history becomes patterns by which later events and the like are
interpreted.[11]
Aubrey
Sequeira and Samuel C. Emadi also affirms the NT attest to the fact
repetitively by attributing the importance of an OT type to its historicity.[12]
In the typological study of the tabernacle worship, the elements of tabernacle
worship and the sacrament shall be compared and contrasted in its theological
significance and implication to come to a reliable conclusion in relevance to
the Nepali Churches.
In a context where there is a lack of relevant literature, such as in Nepal where there is no available resources on the importance of Eucharist in corporate worship, a pilot survey is a necessity to assess the context. A pilot survey has been conducted to understand the context and theological stance of the churches in Nepal by taking samples from 10 targeted churches.
Chapter one
The Tabernacle Worship
I. Introduction
Tabernacle, also
known as “tent of meeting,” was a provisional meeting-place of God and his
people used before the temple was built by Solomon. In this Tabernacle, the
Cloud, marking the divine presence of the God of Israel, would descend and
stand outside the door. In another word, it was a portable sanctuary in which
God dwelt among the people of Israel. It is the central place of worship, the
shrine that houses the Ark of the Covenant, and frequently it is the location
of revelation. So, Richard Elliott Friedman
is convinced that Tabernacle is presented in the Biblical narrative as the
visible sign of Yahweh’s presence among the people of Israel.[13]
God, after
leading the people of Israel out from Egypt, the land of slavery, brought them
at the foot of the Mount Sinai and gave Moses the Ten Commandment (Ex. 20). God
commanded Moses to build the Tabernacle a place where God of Israel meets his
people as revealed by God in the mountain as a copy of God’s heavenly home on
earth (Ex. 25 ff.).
II. Tabernacle Law
This can be
addressed by highlighting the fact that the tabernacle and its complexity of
rituals mean to reflect the kingdom of God. At Mt. Sinai, Moses received the
instruction to building the portable shrine, which is later called “tabernacle”
or the “tent of meeting.” This place was at the core of Israel’s life in the
wilderness. Moreover, Israelite believed that the real presence of the heavenly
king had located itself in the tabernacle. The design of the tabernacle is set
out twice bracketing the worship of the golden calf. Exodus 25-31 can be
described as a “prescriptive ritual text” because it gives instructions for the
building of the tabernacle (I). The same details are re-presented in Exodus
35-40 (II), which can be described as a “descriptive ritual text.”
Nevertheless, both texts reflect the same theological viewpoints. Just as God
was present in the midst of the tabernacle, so the divine presence was thought
to manifest itself in the virtual sacred space that was the spirit-filled body
of Christ.[14] The
main purpose of the tabernacle law concerns the holiness of God to be imitated
by the people of Israel, the status of the covenant people, and to acknowledge
the presence of God.
III. Tabernacle Structure and the Elements
To understand
the relation of the tabernacle with the sacraments especially Eucharist, let us
first observe in brief the structure of the tabernacle, its major parts and
elements. According to the writer of Hebrews, the earthly tabernacle was a copy
or a shadow of the true dwelling place of God in heaven (Heb. 8:5; 9:24). It showed
what God was like and what was needed to deal with sin. In this way, it showed
what the Messiah was to do for our salvation.[15]
The Tabernacle had many elements but the following are pertinent to this
research:
A. Outer Court
The outer court was the
place for cleansing and sacrifices. Two elements in this place need further
descriptions:
1. Altar (Exodus 27:1-8)
The altar was
built of acacia wood, three cubits in height, five cubits long, and five cubits
wide making it square in the shape. Each corned is covered with a bronze horn.
It is also known as the Altar of burnt offerings from the chief sacrifice
offered on it. According to Lev. 1:9, 13, 17 burnt offering is like a pleasing
aroma to the Lord. This signified the good relationship between the worshiper
and the Lord.[16]
2. Laver (Exodus 30:17-21)
The bronze
washbasin is placed in both the tabernacle and temple courtyards. Although
situated in the cultic precincts, the laver itself was not a ritual object. The
tabernacle laver (Ex. 30) was filled with water for the priest to use in
washing their hands and feet, it was made of the mirrors of the ministering
women who ministered at the door of the tent of meeting” (Ex. 30:8).
The lavers were essential for priestly purification, and they may also
have had symbolic value. The Hebrew word has been related to the Akkadian kiuri, meaning “copper caldron”. This
term may go back to a Sumerian term meaning “foundation of the earth”. If so,
the lavers participated in the cosmic terminology that characterized many
aspects of the vocabulary used for the Jerusalem temple.[17]
The NT word loutron is
translated as “washing.” It is the same as the LXX word for “lavers” and is
used metaphorically about baptism (Titus 3:5; Eph. 5:26).[18]
In between the bronze altar and the rooms is a washing basin or “laver.” It is
also made of bronze, suggesting the same association with earth. Here we have a
little replica of the earth. The laver represents the waters of the earth,
while the space around the laver represents dry land. The altar itself
replicates the whole tabernacle since it is the special place rising from the
earth where sacrifices may be offered.[19]
B. Holy Place
The Holy place is a
place where the priest conducted the rituals to honour God. The table of Bread,
the Golden Lampstand, and the Altar of Incense are major elements of this
place:
1. Table of Bread (Ex. 25:23-30)
The table was
also made of acacia wood overlaid with gold. It was two cubits long, one cubit
wide and one and a half cubits high. Like ark, it also had a gold moulding
around its edges but there was a rim of handbreadth. Like the ark, the table
was fitted with four rings on its corners through which poles could be inserted
most probably. On it, the bread of presence was placed regularly. The table of bread
of presence was important in the faith Israelite because it was a constant
reminder of God’s everlasting covenant with his people and his provision and
preservation for nation of Israel, 12 breads corresponding to 12 tribes.[20]
2. Golden Lampstand (Ex. 25:31-40; 37:17-24)
The lampstand
was made of pure gold. The base and the shaft of the lampstand were made of
hammered works; its cups, calyxes and petals were of one piece with it. Six
branches were going out of its sides, three branches of the lampstand out of
each side making a total of seven lamp lampstand. Lampstand was placed opposite
to the table of bread of presence, since there were no windows to light the
holy place and it was the only source of light and this signifies that God is
the true light.[21]
3. Altar of Incense (Ex. 30:1-5; 37:25-29)
The altar of
incense was made of acacia wood, one cubit long, and one cubit wide, and two
cubits high; its horns were of one piece with it. It was overlaid with pure
gold. Its horns were made by moulding of gold all around. Two golden rings for
it under its moulding on two opposite sides of it, to hold the poles with which
to carry it. The poles ware made of acacia wood and overlaid with gold. The
incense that is to be burned every morning and evening symbolized the prayers
of the saints and communion with God.[22]
C. Most Holy Place
The most Holy place,
or called the Holy of Holies, is considered as the place of God’s dwelling. The
Ark of the Covenant took the central place:
1. Arch of Covenant
The ark
symbolized the presence and the throne of God, making it the most sacred
article of furniture in the Tabernacle. The Tabernacle was built to house the
Ark of the Covenant, in other that God could dwell among His people. It was the first item of furniture made after
God instructed Moses to build the Tabernacle (Ex. 25:8-10). It was placed on top of the mercy seat,
between the two cherubim, where God’s glory dwelt (Ps. 80:1) in the form of a
cloud by day and a pillar of fire by night (Ex. 40:34-38). [23]
The Ark of the Covenant was made of acacia wood. It is two and a half
cubits long, one and a half cubits wide and one and a half cubits high. It is
covered/ moulded with pure gold, inside and outside. It had four gold rings two
each side of the ark in other carry the Ark of the Covenant with the poles.
2. Elements inside the Ark
The Ark of the
Covenant contained “Manna”, “Aaron’s rod that budded” and “the tablets of the
Law”. The Manna, which God provided while living in the wilderness for the
forty years (Exod. 16) was kept inside the Ark to remember God’s provisions. Aaron’s
staff signified that occasion and purpose for the appointment of the Levites to
the priesthood (Num. 17:8). Tablets of Ten Commandments were the two pieces of
stone inscribed with the Ten Commandments when Moses ascended biblical Mount
Sinai (Exod. 34).
IV. Theology of Tabernacle Worship
Among many other
theological significance of the tabernacle worship, Morrow suggest some of the
theological importance of the tabernacle: First, tabernacle is understood as Graded
Holiness of the YHWH. The whole tabernacle outer court, holy place and holy of
holies could be divided into subsections other than just into wilderness,
camps, court shrine and Adytum, it was the progression from unholy to most
holy.
Second, Tabernacle is patterned as a symbol of Creation. Morrow advocate
that the tabernacle also reflects the aspects to the creation as being God the
centre of creation. He thinks the indication that the tabernacle not only
recalls, but actually fulfils, God’s intentions in the creation of the World.
The presence of the tabernacle in the midst of Israel, therefore, offers the
possibility of restoring the relationship between humanity and God.
Third, the tabernacle was a dwelling place for God. Major function of
the tabernacle is to symbolize the presence of God among the people. The cherub
motif makes the holy of holies a sort of throne-room for the divine presence.
And even the presence of the two tablets of testimony of the Ten Commandments
were the evidence that represent God to the community.
Fourth, the tabernacle was an expression of ancient psychology. They
assumed that, like YHWH, human nature is essentially relational, moral and good
and not intrinsically marred by sin; it is capable of hearing God and
responding well.
Fifth, the tabernacle was portable place. Biblical ideology contended
that the God who reigned in the portable place in the wilderness was the true
king of Israel just the as it was in the practice in ancient West Asia to carry
the tent place of the monarch.
Finally, the tabernacle was centre and periphery. While the tabernacle
is depicted as standing in the centre of Israel’s camp in the wilderness, it
also represents a divinely ordained dwelling erected in the very periphery of
civilization: in the desert.[24]
Stephen F. Noll suggest that the institution of the
tabernacle is set within the context of the giving of the covenant on Mount
Sinai. First, it is a sign of Election —
God has graciously chosen Israel; she has not chosen him. Second, it is a sign
of Unity — as God is one, so God’s
people, gathered in diverse tribes and ranks, are united around the tabernacle
(Num. 1-10) Third, Holiness — God is
holy and calls Israel to be a holy nation. The temple and its priesthood remind
her of this vocation to holiness. Fourth, the sacrificial system provides Atonement — attornment for the sins of
the people and for the sanctuary (Lev. 16). The holy God reveals his name, his
glory, and his presence to Israel at Mount Sinai. However, the tabernacle is to
be the ongoing locus of God’s permanently dwelling (sakan) in the tabernacle. Fifth, God is cosmic King — the temple is the sign of his kingship. Finally, the temple
is also seen as the earthly pattern of the Heavenly
Kingdom (Ex. 25:8-9; 1 Chr. 28:19; Isa. 6:1-3).[25]
Both Morrow and Noll has in common the idea of the presence of God. They
are convinced that one of the most important characteristics of tabernacle
worship is to signify the presence of God among his people. Every element of
the tabernacle implies the presence of God in its own unique way. The
theological implication of the tabernacle worship will help us to understand
the liable role of the sacraments as the part of public corporate worship in
the churches of Nepal. J. Scott Duvall and J. Daniel Hayes emphasis the idea of
R. E. Clements that for Yahweh to be the God of Israel means that he dwells in
their midst, and that the means to the realization of this is the building of
the tabernacle.[26]
Chapter Two
Sacraments in the New Testament with Special Reference to Eucharist
I. Introduction
In the previous
chapter, a study on the Tabernacle Worship was established. Apart for the
details of the elements of the Tabernacle, it was observed that the centrality
of the Tabernacle Worship is about the Holiness and the Presence of God. Before
a typological study is conducted in the next chapter, it is vital to understand
about the Sacraments, especially, the Eucharist.
The English term
“sacrament” is derived from the Latin term “sacramentum,”
which means “something which is consecrated,”
and has come to refer to a series of church rites or clerical actions
which are regarded as having special spiritual qualities, such as the ability
to convey the grace of God. The basic idea was that sacraments were visible
signs of invisible grace which somehow acted as “Channels” or “Means” of grace.[27]
Unlike the Roman Catholic and Orthodox traditions, Protestants belief
only in the institutions of two sacraments – Baptism and Eucharist. A central
theme to the Reformation emphasis upon the importance of the Sacraments is that
of divine accommodation to human weakness. God accommodates himself to our
limitations. God comes down to our level, using powerful images and ways of speaking
as a means of self-disclosure. For the first generation of the reformers, the
sacraments were God’s response to human weakness.[28]
In his Propositions on the Mass (1521), Philipp Melanchthon stressed
that sacraments were primarily a gracious divine accommodation to human
weakness. “Signs are the means by which we may be both reminded and reassured
of the word of faith.” Not every sign is a sacrament; a sacrament is instituted
and authorized sign of grace, the credentials of which rest upon a firm
evangelical foundation. They are not signs of our own choosing; they have been
chosen for us.[29]
Though the emphasis is on the Eucharist, a brief mention about Baptism
is worthwhile to understand the overall implication of the sacraments in the
life and faith of the Christian community:
II. Baptism
It is important
to observe that Paul never refers to baptism as a purely external rite, whether
as a “mere symbol” for confessing faith in Christ or as a rite that affects
what it symbolizes. Admittedly for Paul, as for the whole early church, the
symbolic nature of baptism is plain. Most obviously it symbolises cleansing
from sin (Acts 22:16). And this meaning seems clear in a text that is best
understood as reflecting early Christian baptismal practice and its significance
for the congregation (Eph. 5:25-27). The actions of stripping off clothes for
baptism and putting on clothes after baptism affords a symbol of putting off
the old life without Christ and “putting on” the new life in Christ and even
putting on Christ Himself (Gal. 3:27; Col. 3:9, 12). The Sinking of the
baptized beneath the water and rising out of it vividly symbolizes sharing in
Christ’s burial and resurrection (Rom. 6:3-4). None of these spiritual
realities, however, can be said to happen by the mere performance of
appropriate symbolic actions; they depend on God’s once-for-all acts in Christ,
according to the gospel, and on God’s action in believers as they respond to
God’s call in the gospel. For that reason Paul’s use of baptismal language in 1
Cor. 10:1-12 speaks to a situation where the readers imagined that sacramental
action carried its effective and operative power irrespective of moral choices.
However, Calvin
incorporated the characteristically Lutheran stress upon Baptism as a sign of
the remission of sins and the new life of believers in Jesus Christ: “Baptism
also brings another benefit, for it shows us our being put to death in Christ
and our new life in him... Thus the free pardon of sins and the imputation of
righteousness are first promised, and then the grace of the Holy Spirit to
reform us to newness of life.”[30]
McGrath points
out that as in common with all the magisterial reformers, Calvin upheld the
validity of infant baptism. The practice, argued, was an authentic tradition of
the early church, and not a later medieval development. Zwingli had justified
the practise by an appeal to the Jewish rite of circumcision. By this rite, he
had argued, infant male was shown to be members of the covenant community, in a
similar manner, baptism was the mark that an infant belonged to the church, the
community of the new covenant.[31]
III. Eucharist in different traditions
Eucharist, which
means ‘to give thanks’ or ‘to be grateful’ is derived from the Greek word ‘Eukharistos’. Christian traditions refer
to this in different terms such as the Lord Supper, the Holy Communion, or as
the Lord’s Table. There are many different views about it in the long
historical development of the church history. The following is a brief summary
about the similarities differences:
A. Baptist View on Eucharist
It is understood
as a “Memorial” closer to the understanding of the Ulrich Zwingli. Baptists
affirm to the view that the Eucharist is the memorial meal, remembering the
sacrificial death of Jesus Christ on the cross for the remission of the sins of
the world. They also have this idea of testimonial view together with it.[32]
B. Reformed View on Eucharist
The reformed view as “Spiritual Presence” was developed with the understanding of Calvin. For Calvin the idea of the bodily presence of the Christ in the Eucharist, as described by Luther seemed obscure, where as he could not believe that the Eucharist was mere memorial. The proposed the view of Spiritual presence of Christ through Holy Spirit. He agreed with Luther about Eucharist being the means of Grace.[33]
C. Lutheran View on Eucharist
Lutherans view
it as the “Real Presence”. Lutheran do not use the word ‘consubstantiation’ as
their position on the view of Eucharist, rather want to call just “Real
Presence”. Luther put it as the body and blood of Christ is present “in, with
and under” the elements of the Eucharist namely “bread and wine”. David P.
Scaer adds, “To safeguard their position, Lutherans set forth three criteria
for an acceptable definition of the Lord’s Supper: (1) Christ’s body and blood
are received by the mouth and not just by faith or the soul. (2) Unbelievers,
not just believers, actually receive Christ’s body and blood. (3) Views
contrary to this must be condemned.”[34]
Alister E. McGrath finds it
fascinating that the use of the term “pledge” to emphasize the security-giving
character of the Eucharist by Luther.[35]
D. Eastern Orthodox View on Eucharist
The Eastern Orthodox view on the Eucharist as the “Real
Presence”[36]
is closer to the Lutheran and remaining others.
E. Roman Catholic View on Eucharist
The Roman Catholics believes in “Transubstantiation”: Concomitance — that both the body and
blood of Christ are in each element, even though the cup is withheld, the whole
Christ, body and blood, is received in the bread alone. Consecration — the teaching that the high moment in the Eucharist
is not communion with Christ but the charge of the elements by their
consecration into the very body and blood of Christ, and act performed by
priest alone. Real presence — body,
blood, soul, and divinity - sacrifice is offered to God. The sacrifice offered is propitiatory. The
consecrated elements/host, may be reserved
for later use.[37]
IV. A theology of Eucharist
The complex
views mentioned about the presence of Christ in the above section is not easy
to simplify. But there are some common themes that are central to the theology
of Eucharist:
A. Remembrance
The basics to the
importance of remembrance in the Eucharist is plainly mentioned in I Cor. 11:25,
which uses the imperative ‘do this in remembrance of me’. The imperative sense
implies that it is not optional. It is an ongoing act. It calls upon the
believers to remember the ‘body’ and ‘blood’ of Jesus (Matt. 26:26-28). It
means to remember the atoning sacrifice of Jesus Christ. As the term Eucharist
itself signifies, the church members ‘remember’ Jesus’ saving work with
thanksgiving.[38]
B. Unity
Participation in
the Eucharist is an act of unity in Christ. As John 6:56 reads, “Whoever eats
my flesh and drinks my blood abide in me and I in them.” Here, ‘to abide’ is a
continuous relationship with Christ in constant communion with God in him.[39]
The alternate term used as ‘Holy communion’ emphasizes present unity as the people
enjoy Christ presence together.[40]
R. S. Wallace sees a real life-giving relationship of communion between
the events and realities, past, present, and future. He thinks communion is so
inseparable from participation in the Supper that we can speak of the bread and
the wine as if they were indeed the body and blood of Christ (Mark 14:22,
"This is my body"; d. John 6:53). It is by the Holy Spirit alone
(John 6:53) that the bread and wine, as they are partaken by faith, convey the
realities they represent.[41]
C. Anticipation
The Lord Supper
is not just a celebration of the past but it is also an anticipation of a
greater and bigger future banquet celebrating the fullness of God’s Kingdom
(Rev. 19:9).[42] The
reason for the anticipation is stated in John 14:3 – “I will come again to
myself that where I am you will be also.” It strengthens hope of Jesus’ return
and joy of future glory.[43]
D. Love
Paul’s idea of
Eucharist as a meal in I Corinthians 11 in connection with Jude 12 as a love
feast (agape) signifies the
importance of love. Paul presented the idea of the Lord Supper in the context
of selfishness and division of the Corinthian church. It is the Lord Supper
that brings them together in agape love.[44]
E. Presence of Christ
The presence of
the Lord in the Eucharist is best understood in the partaking in the death and
the resurrection of the Jesus Christ for the forgiveness of the sin. When one
partakes in Lord’s Supper he or she is offered with the forgiveness that is
accomplished by Christ. Participation in the Eucharist is more of the offering
that God has to make rather than something a human accomplish. Paul argues that,
in Old Testament, Israelites who eats the sacrifices participates in the altar.
In the same way, when one partakes in Lord’s Table he or she partakes in Him (1
Cor. 10:16-18). Thereby, also partake in the blessing that is promised. One
abides in Christ and his eternal life by feeding his body and blood (John
6:56). We know that we abide in him and he in use because He has given us his
Spirit (1 John 4:43).
The worthy manner to participate in the Lord’s Supper is to acknowledge
the fact that one is sinner and need the forgiveness from the Lord. Whereas the
unworthy manner to participate is to justify himself/herself apart for the gift
that is given. Believers discern the body and blood of Christ while we partakes
in the bread we eat and the cup we drink (1 Cor. 11:29). If we partake in the
Lord’s Supper in the worldly manner (food for the stomach) we partake in
unworthy manner.
Chapter Three
Tabernacle Worship and Eucharist: Type and Antitype
I. Introduction
The tabernacle
worship and its theological importance was discussed in Chapter One. In chapter
two a discussion on sacraments, especially on Eucharist, was presented. This
chapter then deals with the typological relationship between the elements of
tabernacle worship and the Eucharist. As mentioned in the introduction to the
method of the research, a typological interpretation observes the
correspondence between the New and Old Testament events, not as prediction and
fulfilment, but as a pattern of understanding the work of God.[45] Thus, the
historical event in the Old Testament is patterned in a way that its fullest
significance is found in the life and works of Christ. In order to understand
the typological relationship between the Tabernacle and Eucharist, five typological
characteristics stated by Thorson is used as a guide.[46]
II. Both are real historical person, event, things
Both the
Tabernacle and the sacrament are real historical event and things. For
instance, consider the function of the washing basin and its relation to the
priest. The washing basin supplies the priests with water for their ceremonial
washings. It is a basin for cleansing. Water descending from heaven through the
seasonal pattern of rains represented in the Holy Place comes to the earth,
with its life-giving power, and renews it. It is the cleansing, life-giving
water of life.[47]
When Jesus came,
He fulfilled this symbolism. Not only did He supernaturally provide a meal for
five thousand people (John 6:1-13), but explained its significance: “I tell you
the truth, it is not Moses who has given you the bread from heaven, but it is
my Father who gives you the true bread from heaven. For the bread of God is he
who comes down from heaven and gives life to the world... I am the bread of
life. He who comes to me will never hunger, and he who believes in me will
never be thirsty” (John 6:32-33, 35).[48]
This became even more meaningful when Jesus said, “This is my body, which is
for you; do this in remembrance of me” (I Cor. 11:24)
III. Both represent God’s Dwelling on Earth
As mentioned
above that tabernacle is God’s dwelling on earth among his chosen people.
Tabernacle shows us how the infinite and transcendent God dwells in the
man-made earthly things. And the sacraments shows us how the same God is still
dwelling among his chosen people through the new covenant. Eucharist is the
echo of the promise made by Jesus offering the broken body and the shed blood
for the church as a food for the eternal life and conformation that church
abide in him and he in the church.
Just as God “tabernacled” with his people in the wilderness, God’s Word
tabernacle among the witnesses of the new exodus accomplished in Jesus this
particular Greek term for “tabernacle” because its consonants correspond to the
Hebrew consonants for the Shekinah, God’s presence.[49]
The theme that God dwells with His people was fulfilled with the coming of
Jesus Christ. The tabernacle foreshadowed the fact that Christ would become
incarnate and dwell among us.
The word became flesh and dwelt (Tabernacle) among us. We have seen his
glory, the glory of the one and only Son, who came from the Father, full of
grace and truth” (John 1:14). Christ’s glory superseded the bright cloud of
glory. Now Christ sends His Holy Spirit like a cloud of fire to make His church
and His people into a tabernacle of God (Acts 2:2-4; 1 Cor. 3:10-17; 6:19; 1
Cor. 11:23-25; Matt. 26:17-30; Mark 14:22-24; Luke 22:19-20).[50]
IV. Both are arranged by God in Salvation History
It is not the
mere human to establish both Tabernacle as well as the institution of the
sacraments. Both the Tabernacle and Eucharist observed by the church are
arranged/ instituted by God in his Salvation history.
Typically, God delivers His people by stages. The same basic elements of
salvation are repeated in different forms, over and over again, as the
Israelites see God’s salvation progressively manifested. First, they are in
bondage, in Egypt, then they are delivered through the sacrifice of the
Passover lamb, symbolized by the altar. Then they pass through the Red Sea and
still live, whereas their enemies are destroyed. The waters of the Red Sea
stand for a kind of ceremonial cleansing from their enemies, as Paul points
out: “For I do not want you to be ignorant of the fact, brothers, that our
forefathers were not all under the cloud and that they all passed through the
sea. They were all baptized into Moses in the cloud and the sea” (1 Cor.
10:1-2). Then they delight in the manna in the wilderness, symbolized by the
table of the bread of the Presence (Exodus 16:1-36). They came to Mount Sinai,
the special holy mountain, symbolized by the entire tabernacle.[51]
Feingold asserts St. Cyril of Jerusalem by agreeing with about the
marvellous figure of the bread of the presence and the libations of wine to
prefigure something infinitely greater than their own reality pointing towards
the Eucharist.[52]
V. Later greater: Church allowed everyone to approach God
Tabernacle is
the greatest of all the signs of the work and his presence of God amid the
people of God. It was the shadow of how God in Christ will dwell amid his
people. Zechariah 13:1 reads, “On that day a fountain will be opened to the
house of David and the inhabitants of Jerusalem, to cleanse them from sin and
impurity.” That is they will receive not a static basin but a fountain bubbling
up with running water. Such a source of cleansing is symbolically represented
by the water flowing from Jesus’ side.[53]
Jesus also says, “Everyone who drinks this water will be thirsty again,
but whoever drinks the water I will give him will never thirst again. The water
I will give him will become in him a spring of water welling up to eternal
life” (John 4:13-14). “If anyone thirsts, let him come to me and drink. Whoever
believes in me as the Scripture has said, ‘out of his heart will flow rivers of
living water.’” (John 7:37-38). The priests “thirst” over and over again, that
is they need to be washed over and over again. But through Christ’s cleansing,
we are cleaned forever.[54]
On the other side of the Holy Place is the table with “the bread of the
Presence” on it (Exodus 25:23-30). The “Presence” spoken of clearly the
presence of God. In ancient West Asia sharing a special meal was an act of
friendship and personal communion (see Genesis 18:1-8; Exodus 24:9-11). The
host undertook solemn responsibility to serve and protect his guest while they
enjoy His protection.[55] As we
compare it with the Eucharist, the host Jesus as he commands takes the solemn
responsibility that he delivers what is promises to give to those partake in
his table, the protection and the eternal life.
VI. The Church is inevitable: Salvation for all is preached through Church
The Church and
the Sacraments observed is inevitable. It signifies that the OT prophecies and
the anticipation of God dwelling and communing with his people and the
reconciling of sinful fallen humankind is now restored and preached in and
through Christ. In our reference through the observance of the sacraments by
his Church.
The coming of the Spirit is now signified by baptism, a cleansing
ceremony with water. For John baptized with water, but in a few days you will
be baptized with the Holy Spirit. (Acts 1:5) Repent and be baptized, every one
of you, in the name of Jesus Christ for the forgiveness of your sins. And you
will receive the gift of the Holy Spirit. (Acts 2:38)Can anyone keep these
people from being baptized with water? They have received the Holy Spirit just
as we have. (Acts 10:47) Jesus’ dialogue with Nicodemus about being born of
water and the Spirit (John 3:5) builds on the picture of cleansing in Ezekiel
36:25-27 and points to these same truths.[56]
Jesus in towards the end of John 6 says, that whoever eats the bread will live forever; and the bread that Jesus gives for the life of the world is his flesh. And on top of it Jesus adds, “Very truly, I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day.” In the gospel of John, we do not see the institution of the Lord’s Supper but it is implied that when this gospel was being written the church must have been part-taking in the Lord’s Supper over a half-century.
Chapter Four
Observation of Eucharist in the corporate worship in the Nepali churches
I. Introduction
This chapter discusses
the current practice of the Eucharist in the Nepali churches. The data is
collected from 10 churches for strategic representation. The ten churches were
represented by five churches each from both urban and rural settings. Three large
churches having above 300 members and 7 smaller churches having 100 members
were selected. Likewise, churches were evenly distributed between young and
older churches. Nine questions were asked in the form of interview to the
pastors of the ten churches. All the churches observe the Eucharist once a
month. The analysis of the information
gives a picture of the practice of Eucharist in the Nepali churches.
II. Enthusiasm for Corporate worship
It is encouraging to know
from all the pastors of the select churches that majority of the believers await
eagerly for the Saturday corporate worship. In Nepal, church services are held
on Saturdays. Upon asking their opinions about the positive aspects of worship
services in the light of the celebration of the presence of God, some of the
common but outstanding responses were that the believers come with the fear of
the Lord, hunger for the God and his Word, and thankful for God’s love and
grace.[57]
However, not all the believers are enthusiastic about the worship
services. There are instances
when some of the church members tend to skip the services in fear that there
might be someone prophesying about their sinful life. Some pastors share that, sometimes
believers have a wrong understanding that God is with everyone who believes and
that they do not need to gather with other believers in the church for
corporate worship. These believers even go further to say that they don’t need
someone pastoring them for God in Jesus is the master shepherd already. They
just think that their personal prayer and devotional is enough to carry on the
Christian life.[58]
III. Acknowledgement of the presence of God
Majority of the
believers are knowledgeable about the holiness of God and they are serious in
giving reverence to him.[59]
The pastors are encouraged by the way
the believers acknowledge the presence of God in their worship. However, 100
per cent of the interviewees pointed out a common problem in their churches,
which is the casual approach in the services by the second-generation Christians.
The pastors are concerned that this
section of the believers consider corporate worship as some sort of a regular
program that is bound to do. And not only that they tend to use their mobile
phones during the service even after MC has announced about keeping their
phones in silent or just to turn off. There are some instances when they are
busy side talking, coming late for the service and leaving earlier.
IV. Understanding of the presence of God in worship
Nepali Christians do
have fair understanding that God in Jesus is present in the Saturday corporate
worship in the spirit but majority fails to acknowledge how He is present.[60]
Because there is a high tendency of limiting the presence of God in mere
emotional feeling. Believers share that they feel a touch of God especially
when the preacher is ecstatic in nature and the praise and worship are little
more charismatic.
V. Understanding of the presence of God in workplaces
All the pastors are
aware that the many of their believers do not fully acknowledge the presence of
God in their workplaces on weekdays. They are concerned that the believers tend
to so in their behaviour that they are Christian only about 2 hours of the
corporate worship/ Saturday fellowship. As soon as the service is over they are
more akin to be busy in their daily chores and their character shows no
different than that of a non-Christian, even at their homes let alone in
workplaces. For this reason, Pastors take more effort on house visitation,
house fellowship and encourage believers on having family devotion if the whole
family are Christian and to fear God in everyday life. “Worship is the way of
life daily repenting and living out in mercy”, is one of the encouragement that
most of the pastors seem to give to their believer in their teaching and
counselling.
VI. Attitudes towards participation in the Eucharist
Upon asking the
question about believers’ attitude in their participations in the Lord Supper,
all the pastors are of the opinion that majority of their believers take it
seriously. Most of the churches are in optimum attendance, they are more
serious in the whole service, and they believe that the Lord is present in a
special manner even if they do not have a proper understanding the theological
aspects about the presence of Christ in the Eucharist. The attitudes of the
believers can be summarized in the following manner:
Sixty percentage of the interviewees opine that most of the believers
think that the Lord’s Supper is only a memorial service that church perform
regularly. This result in casual approach to the Lord’s Supper.
‘Repentance’ is one of the themes in the service whereas it should be a
way of life not only in the week and service of the Lord’s Supper. Many believe
that they are participating in the grace of God to the participation in the
Lord’s Supper. Almost all believe that it is done in the remembrance of the
sacrifice of the Lord Jesus Christ on the cross.
A small section of the believers do not consider the Lord’s Supper as important elements of corporate worship. While few believers think that they should abstain from participating because of their sin. A small number of believers focus on physical healing through the participation in the Lord’s Supper.
A major concern shared by all the pastors about a wrong attitude of the
believers while approaching the Lord’s Table is the topic of judgement. Bible does
warning against partaking the Lord’s Supper in an unworthy manner. However, in
Nepal, many churches practice temporal ex-communication, though not as the
Roman Catholic way of Excommunication, as a disciplinary act of the church.
Believers are kept from partaking in the Lord’s Supper for their unrepentant
sin. Due to this reason some of the believers partake in Lord’s Supper only to
show others that they are in a good relation with God. A proper understanding of the significance of
the Lord’s Supper is neglected in this process.
On asking whether a proper understanding of the presence of the Lord in
the tabernacle worship would help in getting a deeper understanding of the
Christian corporate worship, all the pastors, that is 100% of the interviewees,
affirmed its importance. Some even shared that the lack of the teaching of the
seriousness of the presence of God in the midst of his people, especially in
the public or corporate worship, is leading the believers to think of the
Saturday services as a mere gathering of the believers to get moral guidance.
VII. Assessment summary
Christians in Nepal
are generally enthusiastic about corporate worship. They understand that Christ
in present in the gathering of the believers. However, most of the believers
are not sure how Christ in present in the worship, especially, in the
observation of the Eucharist though it is done once a month. There is also a lack of understanding on the
presence of God at their work places.
When it comes to the Lord’s Supper, casual approach is a major issue.
This attitude is caused by two major factors: a) Eucharist is understood only
in terms of ‘remembrance’, a memorial just as one celebrate an occasion; b) the
issue of judgement is not understood in terms of self-examination and
repentance, but as avoiding judgement by fellow believers.
Chapter Five
Implication for the corporate worship in the Nepali churches
I. Introduction
In Chapter One a, discussion on the Tabernacle Worship established that
the concept of holiness and the presence of God is central to the tabernacle
theology. In Chapter Two, it is argued
that the presence of the Christ in the Eucharist is best understood as
partaking in the death and the resurrection of the Jesus Christ for the
forgiveness of the sin. It is presented in Chapter Three that the presence of
God and his holiness in the tabernacle and the presence of Christ in the
Eucharist is a type and antitype that heightens our understanding of God’s
presence in our worship. In Chapter Four, it is pointed out that casual
approach to the Eucharist in the corporate worship in Nepali churches is
because of the shallow understanding of the Eucharist simply as a memorial and
an act to avoid judgement from fellow believers.
In this final chapter, an attempt is made to draw some implication for
the Nepali churches to help understand the importance of Eucharist in the
corporate worship.
II. Implications
A. Weekly Practice
James F. White has noted that the Eucharist has since New Testament times been the “primary act of congregational worship.” an act that “conveys the very heart of the gospel in dramatic form Sunday after Sunday”[61] As the bread of presence was a regular sabbatical practice, which was replaced by the new bread and the old bread was eaten by the priest who was ministering in the tabernacle, so also was the Lord supper the regular practice on Sabbath but this time around the Sabbath was changed to the regular meeting on the first day of the week to emphasis on the resurrection of the lord.
We as a church in Nepal has a regular practice of the Eucharist in the
church service as frequent as once a month, but to look through the tabernacle
perspective the regular practice on Sabbath as we meet on Saturday for the
worship of the Lord, it suits better to observe every week.
B. Presence Theology
The celebration
of the Lord’s Supper is also an essential means for maintaining the difference
between the church and the world. Davis reckons that if today’s churches have
become too influenced by worldly standards and values, it is in part “because
our sacramental life has become so atrophied.”[62]
We in Nepal have a very shallow understanding of the presence theology.
We are well aware of the presence theology regarding the tabernacle and the
bread of presence that God was dwelling among the people of Israel in the
wilderness. The real physical presence is associated with God residing in the
holy of holies, but we pay very less importance in the understanding of the
Eucharist as the fulfilment of the presence theology. We hardly appreciate the
presence to Immanuel Jesus, and his promise to be with his disciples to the end
of the age in Eucharistic manner. Eucharist is one of the major elements of the
Christian faith that the presence of Jesus can be understood in fullness.
C. Reverence to the Lord
The celebration of the Eucharist with the deep
realization of the presence of God will lead the participant to revere the Lord
more. The participants those who take the Eucharist lightly are because of the
shallow understanding of the theology behind the Eucharist. This has lead the
believers to even regarding the Christian corporate worship to the mere
gathering of the Christian. So, enlightening the believers with the true nature
and meaning of the Eucharist is one of the major that the church can apply to
bring the revival we love the Lord, to see and realize the presence of the Lord
in the gathering of the believers and the uniqueness of the Christian corporate
worship from any other gathering, resulting fear and reverence to the Lord.
D. Relationship among Believers
Worship
is the humble, adoring, life-encompassing declaration of the absolute
worthiness of God as Creator and Redeemer. The believer demonstrates it through
faithful, humble, reverent service to god and manifests it in holy living and
spirit-enabled ministry in the body of Christ. It results in a deepening
personal relationship with the Triune God revealed in Jesus Christ, and it is
experienced through the Holy Spirit. There is the real need to revive the unity among
believers. In this day and age the world is moving rapidly towards
individualism, caring less of others. We as a church need to realized it and
teach them deeper meaning of Christian worship. The deeper understanding will
lead also to the unity among believers as we all partake in the same body and
body of Christ, entering to the same relationship with the Triune God.
Conclusion
There cannot be a true
worship without the presence of God. Be it in the Old Testament or in the New
Testament, God’s presence is central to a theology of worship. In the Old
Testament, all the details of the tabernacle worship demonstrates God’s
holiness and his presence. The salvation history of the God of Israel does not
end in the Old Testament. Rather, the ultimate fulfilment of the Old Testament
is found in Jesus Christ. It is therefore valid to typologically understand the
historical and theological relationship of the two Testaments. One important
theme in this study is the type and antitype of the Tabernacle Worship and the
Eucharist. The full significance of the motif of the presence of God in the Tabernacle
Worship is found in the Eucharist. The presence of Christ in the Lord’s Supper,
then, is a means of grace that whoever partakes in the Lord’s Supper partakes
in Jesus Christ.
This theology of God’s presence has
immense significance for the church in Nepal where there is a casual approach
to institution of the Lord’s Supper. It teaches that Eucharist is neither a memorial
celebration nor a test of one’s uprightness. Rather, it invites all the
believers to partake in Christ so that worship would go beyond the four walls
of the church into the daily lives.
APPENDIX
Survey Questionnaire
2. What is your opinion on some of the Negative aspects of Christian corporate worship in Nepal, particularly in terms of celebrating the presence of God?
3. Do you think the presence of God in Christ is acknowledged by the worshipers in terms of giving reverence and holiness in their attitude to approaching God?
4. In what manner/form does the presence of the Lord is acknowledged?
5. In what manner/form does the presence of the Lord is not acknowledge?
6. Do you think that there is a tendency to limit the presence of the Lord to mere emotional feeling in our style of corporate worship?
7. Do you think the understanding of presence to the Lord in the tabernacle worship will help in getting deeper understanding of the Christian corporate worship?
8. What would you say to your church members to acknowledge the presence of God in their work places on week days?
9. Can you tell how some of the right and wrong attitude of the believers in their participation in the Lord Supper?
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https://www.recordnepal.com/category-explainers/why-many-nepalis-are-converting-to-christianity/
sourced on 18-11-2020.
Preiss,
Danielle. “Why Nepal has one of the World's Fastest-Growing Christian
Populations?”
https://www.npr.org/sections/goatsandsoda/2016/02/03/463965924/why-nepal-has-one-of-the-worlds-fastest-growing-christian-populations/
sourced on 18-11-2020.
________. “Holy Eucharist”
https://www.oca.org/orthodoxy/the-orthodox-faith/worship/the-sacraments/holy-eucharist/
sourced on 24/11/2020.
________. “The Holy Eucharits” http://www.orthodoxchristian.info/pages/Eucharist.htm/
sourced on 24/11/2020.\
Tori. “How Much Do You Know about Nepali Christian
Worship Forms?”
http://tori-fieldnotes.blogspot.com/2013/12/how-much-do-you-know-about-nepali.html.
Sourced on 18-11-20.
_______ “How Much Do You Know about the
"Khristiya Bhajan"?”
http://tori-fieldnotes.blogspot.com/2013/12/how-much-do-you-know-about-khristiya.html.
Sourced on 18-11-20.
END NOTES:
[1] Harry Farley,
“Why does Nepal have one of the Fastest Growing Churches in the World?”
https://www.christiantoday.com/article/why-does-nepal-have-one-of-the-fastest-growing-churches-in-the-world/78690.htm
sourced on 18-11-2020.
[2] Danielle Preiss,
“Why Nepal has one of the World's Fastest-Growing Christian Populations?”
https://www.npr.org/sections/goatsandsoda/2016/02/03/463965924/why-nepal-has-one-of-the-worlds-fastest-growing-christian-populations/
sourced on 18-11-2020.
[3] Pete Pattisson,
“Why many Nepal’s are Converting to Christianity?”
https://www.recordnepal.com/category-explainers/why-many-nepalis-are-converting-to-christianity/
sourced on 18-11-2020.
[4] Olivia Miller,
“New Challenges to Christianity’s Growth in Nepal,” https://www.persecution.org/2020/01/02/new-challenges-christianitys-growth-nepal/
sourced on 18-11-2020.
[5] Tori, “How Much
Do You Know about Nepali Christian Worship Forms?”
http://tori-fieldnotes.blogspot.com/2013/12/how-much-do-you-know-about-nepali.html.
Sourced on 18-11-20.
[6] Tori, “How Much
Do You Know about the "Khristiya Bhajan"?”
http://tori-fieldnotes.blogspot.com/2013/12/how-much-do-you-know-about-khristiya.html.
Sourced on 18-11-20.
[7] Wayne Grudem, Systematic Theology: An Introduction to
Biblical Doctrine, Trans. in Nepali (Kathmandu: Bardan Publication, 2016).
[8] Stephen Thorson,
Theological Topics. 1st Edition
(Kathmandu: Samdan Publishers, 2010).
[9] Heman Rai, Worship and Life Style: Worship in Spirit
and Truth (Kathmandu: Heman Rai, 2018).
[10] David E. Graves, Key Themes of the Old Testament: A Survey of
Major Theological Themes (Moncton: David E. Graves, 2013), 191.
[11] Grant R. Osborne, “Typology,” Evangelical
Dictionary of Theology, Walter A. Elwell, ed. (Grand Rapids, MI: Baker Book
House, 1984), 1117-1118.
[12] Aubrey Sequeira and Samuel C. Emadi,
“Biblical-Theological Exegesis and the Nature of Typology,” The Southern Baptist Journal of Theology
21/1 (2017): 11-34.
[13] Richard Elliott Friedman, “Tabernacle,” Anchor Bible Dictionary, vol. 6, David
Noel Freedman, ed. (New York: Doubleday Publishing Group 1991), 292.
[14] William S. Morrow, An
Introduction to Biblical Law (Grand Rapids, MI: Wm. B. Eerdmans Publishing, 2017), 118-121.
[15] Vern S. Poythress, The Shadow of Christ in the Law of Moses (New Jersey: P & R
Publishing, 1991), 10.
[16] Richard E. Averbeck, “Sacrifice and Offering,” Dictionary of the Old Testament Pentateuch,
eds., T. Desmond Alexander and David W. Baker (Leicester: Inter-Varsity Press,
2003), 713.
[17] Carol Meyers,
“Laver,” The Anchor Bible Dictionary,
vol. 4 (New York: Doubleday, 1996). Libronix Digital Library System Version.
[18] Meyers, “Laver.”
[19] Poythress, The
Shadow of Christ in the Law of Moses.
[20] Walter C. Kaiser, Exodus,
The Expositor’s Bible Commentary, Tremper Longman III and David E. Garland,
eds., Revised Edn. (Grand Rapids, MI: Zondervan, 2008), 427, EPUB file.
[21] Kaiser, Exodus,
430.
[22] Kaiser, Exodus,
461.
[23] David M. Levy, The
Tabernacle: Shadows of the Messiah: Its Sacrifices, Services, and Priesthood
(New Jersey: Friends of Israel Gospel Ministry, 1993). Libronix Digital Library
System Version.
[24] Morrow, An
Introduction to Biblical Law, 123.
[25] Stephen F. Noll, “Tabernacle,” Evangelical
Dictionary of Theology, Walter A. Elwell, ed. (Grand Rapids, MI: Baker Book
House, 1984), 1067-1069.
[26] J. Scott Duvall
and J. Daniel Hayes, God’s Relational
Presence: The Cohesive Centre of Biblical Theology (Grand Rapids, MI: Baker
Academic, 2019). EPUB file.
[27] Alister E. McGrath, Reformation Thought: An Introduction, 4th Edition (West
Sussex: Wiley-Blackwell, 2012), 163.
[28] McGrath, Reformation
Thought, 173.
[29] McGrath, Reformation
Thought, 179.
[30]
McGrath, Reformation Thought, 186.
[31] McGrath, Reformation
Thought, 186.
[32] Russell D. Moore , “Baptist View,” Understanding Four Views on the Lord's
Supper, John H. Armstrong, ed. (Grand Rapids, MI: Zondervan, 2007). EPUB
file.
[33] I. John Hesselink, “Reformed View,” Understanding Four Views on the Lord's
Supper, John H. Armstrong, ed. (Grand Rapids, MI: Zondervan, 2007). EPUB
file.
[34] David P. Scaer, “Lutheran View,” Understanding Four Views on the Lord's Supper, John H. Armstrong, ed.
(Grand Rapids, MI: Zondervan, 2007). EPUB file.
[35] McGrath, Reformation
Thought, 186.
[36] Orthodox Church
in America, “Holy Eucharist” https://www.oca.org/orthodoxy/the-orthodox-faith/worship/the-sacraments/holy-eucharist/.
Sourced on 24/11/2020. Also, Orthodox Church in America, “The Holy Eucharist,”
http://www.orthodoxchristian.info/pages/Eucharist.htm/.
Sourced on 24/11/2020.
[37] M. E. Osterhaven, “Lord’s Supper, View of,” Evangelical
Dictionary of Theology, Walter A. Elwell ed. (Grand Rapids, MI: Baker Book
House, 1984), 653-656. Also, Thomas A. Balma, “Roman Catholic View,” Understanding Four Views on the Lord's
Supper, John H. Armstrong, ed. (Grand Rapids, MI: Zondervan, 2007). EPUB
file.
[38] Daniel J. Treier, Introducing Evangelical Theology (Grand Rapids, MI.: Baker
Academics, 2019), 332.
[39] Jey J. Kanagaraj, The Gospel of John: A Commentary (Secundrabad: OM Books, 2005),
218-19.
[40] Treier, Introducing
Evangelical Theology, 332.
[41] R. S. Wallace, “Lord’s Supper,” Evangelical
Dictionary of Theology, Walter A. Elwell, ed. (Grand Rapids, MI: Baker Book
House, 1984), 651-653.
[42] Treier, Introducing
Evangelical Theology, 332.
[43] John MacArthur, Biblical Doctrines: A
Systematic Summary of Biblical Truths (Wheaton, ILL.: Crossway, 2017). EPUB
File.
[44] Treier, Introducing
Evangelical Theology, 332.
[45] John
W. Drane, "Typology," The
Evangelical Quarterly 50.4 (Oct.-Dec. 1978): 195.
[46] Thorson,
“Typology and Predictive Events,” 440-463.
[47] Poythress, The
Shadow of Christ in the Law of Moses. EPUB file.
[48] Poythress, The
Shadow of Christ in the Law of Moses. EPUB file.
[49] Craig S. Keener,
The Gospel of John: A Commentary,
vol. 1 (Grand Rapids, MI: Baker Academic, 2003), 403.
[50] Poythress, The
Shadow of Christ in the Law of Moses. EPUB file.
[51] Poythress, The
Shadow of Christ in the Law of Moses. EPUB file.
[52] Lawrence
Feingold, “Lecture 12: Typology of God’s Dwelling in the Tent of Meeting and
the Temple,” AHC Lecture Series 11
(2013): 6.
[53] Poythress, The
Shadow of Christ in the Law of Moses. EPUB file.
[54] Poythress, The
Shadow of Christ in the Law of Moses. EPUB file.
[55] Poythress, The
Shadow of Christ in the Law of Moses. EPUB file.
[56] Poythress, The
Shadow of Christ in the Law of Moses. EPUB file.
[57] The question they were asked
was, “What is your opinion on some of the positive aspects of Christian
corporate worship in Nepal, particularly in terms of celebrating the presence
of God?”
[58] The question they were asked
was, “What is your opinion on some of the Negative aspects of Christian
corporate worship in Nepal, particularly in terms of celebrating the presence
of God?”
[59] The question they were asked
was, “Do you think the presence of God in Christ is acknowledged by the
worshipers in terms of giving reverence and holiness in their attitude to
approaching God?”
[60] The question they were asked
was, “In what manner/form does the presence of the Lord is acknowledged?”
