Tuesday, December 22, 2009
It is unfortunate that so many Protestant Christians seem to be quite fearful of Mary (if not of her, at least of spending much time talking about her). As I have recently said in a sermon, Mary is a fantastic example for us of holiness of heart and life. She certainly is (or ought to be) a role model for Christians.
Nevertheless, it is undoubtedly the Protestant prejudice over against our Roman Catholic sisters and brothers (yes, our sisters and brothers in Christ), along with their seemingly inordinate attention to Mary, not to mention the popular notions of Mary-worship, that has left many protestants reluctant to spend much time talking about the mother of our Lord.
There are, of course, some real doctrinal issues concerning Mary, on which Protestant and Roman Catholic Christians do, indeed, differ significantly. Those issues only add to the Protestant "fear" of Mary.
However, it would likely come as a real shock to most contemporary Wesleyans to discover that the perpetual virginity of Mary was NOT one of those doctrinal differences for our spiritual forefather. The fact is John Wesley affirmed the perpetual virginity of Mary. (Check out his Letter to a Roman Catholic.) Still, that issue is not the particular focus of this article.
Rather, the focus of this article is the use of the term Theotokos. Ought Mary be referred to as the "Mother of God?" - Admittedly, I've not done much research, and in many ways, most of this is off the top of my head, but here it goes . . .
Rome and Constantinople, of course, affirm this terminology for Mary. Protestantism, almost universally, denies it. The question is, why? You see, the doctrines surrounding the natures and divinity of Christ as expressed in the Chalcedonian statement are accepted as orthodox among Protestants, as well as Roman Catholics and Orthodoxy. Nevertheless, Protestants have uniformly rejected the use of the term as being objectionable an misleading (cf. Christian Theology, Vol. II, p. 167. Wiley, H. Orton. Beacon Hill. 1952).
Of course, at least one of the objections has to do with the implications that Mary is somehow the mother of God in eternity. God, of course, has always been. God is not created. Mary has not always been. Mary was created. Thus, Mary ought not be call "Mother of God."
Another objection is that "Mother of God" talk could easily lead to Mary-worship, as, indeed, it has done among many Roman Catholics. (The question of whether such is truly the teachings of Rome is moot, in this regard. The reality of popular practice cannot be denied.)
A further objection is that such a title has brought about the lifting of Mary to doctrinal heights which are not found in Scripture.
Again, since I have not spent much time in any real research, I could be missing the truly significant objections. I would be happy for others to fill in the blanks!
Protestants have affirmed that Mary is the Mother of our Lord, but have objected to calling her Mother of God. However, when one looks at the term, itself, not the abuses nor the unnecessary, objectionable implications, I find little reason to object to the term, itself.
First, the title is not a new invention. It was widespread in the ancient Church, long before the Protestant Reformation. Second, even Rome defines the term in such a way as to fit the Chalcedonian statement. They make clear that the intent of the term is to affirm the full divinity of Jesus. The rest of the objectionable implications of the term, itself, they deny.
Third, the concept, though not the term, is found, even in popular Protestantism. An example of this is the popular Christmas song, Mary, Did You Know?. In that song, the question is asked, "Mary, did you know . . . when you kiss your little baby, you kiss the face of God?" - Any Roman Catholic or Orthodox Christian who understands the concept would quickly declare that the song is expressing exactly what is affirmed by the title, "Mother of God."
Finally, we Wesleyan Christians are happy to affirm the same concept in our own hymnody. After all, don't we (thanks to Charles Wesley!) enthusiastically sing, "Amazing love! how can it be That Thou, my God, shouldst die for me?" That "God" who died for us (viz., Jesus the Christ), we also confess to be "born of the Virgin Mary."
So, what is the point of all of this? Do I intend to start using the title, or am I advocating the use of it by others? - Not really. There are still far too many confusions and possible, unintended implications.
However, I think the point is, this is not really something Protestants ought to get worked up about. This ought not be something that divides Protestant Christians from their Roman Catholic and Eastern Orthodox sisters and brothers. We ought to allow them the liberty to use the terminology when we, while refraining from the terminology, nevertheless affirm its intended meaning through our own doctrine, as well as hymnody and popular expressions.
. . . Of course, as I have said, if I'm missing something, feel free to jump in with your comments!
According to the journal, the purpose of Sacramental Life is "to provide help for persons who have responsibility for the worship and sacramental life in the local church." The journal provides articles "that are practical as well as being historically and theologically sound." It is published four times a year by the Order of Saint Luke.
The most recent issue is Volume XXI, Number 3, Summer 2009. (Yes, Summer 2009! There was a change in the office of editor, and, consequently, the production took a little extra time.) - The cost of the journal for none OSL members is $5.00 an issue. (OSL members receive this, as well as the more academic Doxology as a part of their membership.)
The reason for my excitement about this particular issue is that it includes one of my articles. The title of the article is, "An OSL Nazarene Reports on the Twenty-Seventh General Assembly of the Church of the Nazarene." The article does not report on all of the happenings of the General Assembly. Rather, it focuses on the significant business undertaken by the Assembly which would be of specific interest to members of the OSL. In other words, it focuses, primarily, on sacramental issues, as well as the Assembly's actions concerning holy orders. (I do, also, mention the historical elections of the Rev'd. Jennifer Brown as Global President of Nazarene Missions International and The Rev'd. Dr. Eugenio Duarte to the episcopal office of General Superintendent.)
This is the third article I have had published in this journal. My first article, "One in Christ: Around the Table, In Prayer, and Confessing Our Faith," was published in Volume XV, Number2, Spring 2003. My second article, "Wesleyan-Holiness Prayers with Beads," appeared in Volume XIX, Number 3, Summer 2007. Additionally, I have recently been honored by being named one of the editorial consultants (in the area of Wesley Studies) for the journal.
The Order of Saint Luke is "A Religious Order in the United Methodist Church, Dedicated to Liturgical and Sacramental Scholarship, Education, and Practice." It is ". . . a dispersed community of women and men, lay and clergy, from many different denominations . . . The Order is Wesleyan and Lukan in its spirituality, Methodist in its origin, sacramental in its practice, and ecumenical in its outlook." - I encourage all readers of this blog to check out the Order via the links in this article, or the one listed on the sidebar.
Wednesday, November 18, 2009
Epworth is a "Wesleyan-Anglican" church locate in Boise, Idaho. While it is an independent church, it has a Nazarene background (originally envisioned as a Nazarene church plant), and Dr. Thelander is a Nazarene elder.
At one time, Epworth had acquired duel "spiritual oversight" by representatives of the Anglican (The Most Rev'd. Dr. Larry Shaver, Bishop in the Anglican Province of America) and Wesleyan (The Rev'd. Dr. William Greathouse, General Superintendent Emeritus in the Church of the Nazarene) traditions. - I do not know if they have maintained such relationships, at least on the Anglican side. Dr. Greathouse retired from this position, but the local Nazarene District Superintendent has, I believe, a strong relationship with Epworth.
While, personally, I would be more open to including a blend in terms of musical style, as well as a sense of openness to Spirit led spontaneity, nevertheless, I have been quite happy with all that Epworth has accomplished and closely regard them as "kindred spirits" committed to the Wesleyan-Anglican theological and liturgical tradition. Thus, I enthusiastically point the readers of this blog to their website to view their new video. - A link to their church is located on the sidebar, or you can simply click here.
(If I figure out how, and gain permission, I will post the video on this site.)
Friday, October 16, 2009
Today we celebrate Thomas Cranmer, Archbishop of Canterbury (1556).
Cranmer was the major force in the English Reformation, and the person to whom thanks is due (in Christ!) for the Book of Common Prayer (in its variety of forms). Cranmer was primarily responsible for the very first Book of Common Prayer in 1549 and its first revision in 1552. In his development of the BCP, Cranmer followed closely the medieval forms of worship, especially the Old Sarum rites.
The 1662 BCP, which is still in use in the Church of England, as well as other Anglican churches, and which is considered the standard by which all other Prayer Books are gaged, was a revision of Cranmer's previous work.
In the preface to his own edition of the 1662 BCP (viz., The Sunday Service of the Methodists in North America), John Wesley says, "I believe there is no liturgy in the world, either in ancient or modern language, which breathes more of a solid, scriptural, rational piety, than the Common Prayer of the Church of England. And though the main of it was compiled considerably more than two hundred years ago, yet is the language of it, not only pure, but strong and elegant in the highest degree."
Thomas Cranmer was born in Aslockton, Nottinghamshire on July 2, 1489. He earned his B.A., M.A. & a Fellowship from Jesus College, Cambridge, and became a Doctor of Divinity, a lecturer in the same school. Cranmer was highly influenced by the Lutheran reformers. King Henry the Eighth, with confirmation from the Pope, appointed Cranmer to the See of Canterbury, and he was consecrated Archbishop on March 30, 1533.
When Queen Mary the First took the throne, as a staunch Roman Catholic, she had Cranmer arrested. On March 21, 1556, Thomas Cranmer, along with other church leaders, was burned at the stake.
Today, in honor of Thomas Cranmer, I varied my normal practice (i.e., the use of Wesley's Sunday Service), and prayed Matins ( i.e., Morning Prayer) and the Litany using Arthur James' 1999 printing of The First English Prayer Book.
Thomas Cranmer has and continues to influence countless Christians in their spiritual formation and lives through the Book of Common Prayer.
For more information on Thomas Cranmer, I commend to you the Episcopal Church's Lesser Feasts and Fasts - 1997 and the "Introduction" to James' printing of The First English Prayer Book. You can also read the article I posted on this blog, last year by clicking here.
Wednesday, October 14, 2009
Tuesday, October 6, 2009
I found it both ironic and timely when placed next to the line in this morning's Psalm that prayed, "May [the LORD] grant you your heart's desire, and fulfill all your plans" (Ps. 20:4).
My prayer is that, if anyone reading this blog is facing a future which is uncertain, or if you are confused about your situation, or if your direction is unclear, that these words from Charles Wesley might be, for you, the voice of the Lord:
Thursday, October 1, 2009
This historic agreement was immediately hailed by the World Methodist Council. A statement declaring fundamental agreement between Methodists and the Lutheran-Catholic statement was drafted by the Rev'd. Dr. Geoffrey Wainwright, British Methodist and Professor of Christian Theology at Duke, and United Methodist Bishop Walter Klaiber and circulated twice to all WMC denominations. After a unanimous vote by the World Methodist Council, including delegates from all seven denominational members in the U.S. (viz., AME, AMEZ, CME, Church of the Nazarene, Free Methodist, UMC & The Wesleyan Church), the statement was signed by representatives of the Roman Catholic Church, the Lutheran World Federation and the World Methodist Council at a meeting of the WMC in Seoul on July 23, 2006.
I attempted to put together a joint service with local Roman Catholics & Lutherans last year, during the Week of Christian Unity. We were looking forward to a time of representatives speaking of the Joint Declaration from each of the three perspectives, followed by a joint service of prayer. - Unfortunately, some internal issues caused us to back off of the plans at that time. Now, with the issues surrounding this years Churchwide Assembly of the ELCA, plans to put together such a service locally are, once again, in question.
Concerning the Chicago meeting, it seems that the United Methodist Church has taken upon themselves the sole mantel of Methodism. Perhaps it is simply a matter of denominational reporting. - I hope. - Or, perhaps it is simply an outflow of the new full communion agreement between the UMC & the ELCA. Whatever the case, it would be truly unfortunate if the other six U.S. denominational members of the World Methodist Council were not included in the celebration. After all, the agreement, while likely officially endorsed by the UMC, nevertheless, was an agreement between the Roman Catholic Church, the Lutheran World Federation, and the World Methodist Council.
This gathering, and the historic agreement, is worth celebrating by all who are apart of the RCC or any member of the LWF or WMC denominations.
Thursday, August 27, 2009
Since I don't have a clue as to how to get the video to show up on my blog (!), here is a link to The Tonight Show site where you can view Lovitz. While this should not be seen as an endorsement of Conan O'Brien, or The Tonight Show, or any of the rest of Lovitz's appearance in the video, I really do think Lovitz's talk about Scientology is hilarious.
The United Methodist Church has, for decades, in continuity with Scripture and the historic Church, maintained the position that homosexual practice is "incompatible with Christian teaching," and that "self-avoid practicing homosexuals are not to be certified as candidates, ordained as ministers or appointed to serve in the United Methodist Church." That position will continue to be upheld by the United Methodists and will be respected by the Lutherans.
For more information, click here.
Saturday, August 22, 2009
The book can be purchased at this link.
Saturday, August 8, 2009
The letter can be viewed on the WMC website, under News and Events, then under 1st Friday Letter, by clicking on July-August 2009 1st Friday Letter, or simply by clicking here and then clicking on the July-August 2009 link.
Also in that letter, one will find an advertisement for a theology conference sponsored by the Wesleyan Methodist Church of New Zealand (the New Zealand branch of The Wesleyan Church in the U.S.), in cooperation with the Church of the Nazarene. The conference features speakers including Dr. Tom Noble of Nazarene Theological College in England.
It should be noted that, although Dr. Freeman gives me credit for the article on Dr. Duarte, I simply mentioned the subject to him and pointed him to the link for the story. I had nothing to do with the actual writing of the actual article. Still, I'm always happy to see the Church of the Nazarene make World Methodist news.
Friday, July 17, 2009
(From John Wesley's Covenant Service)
Wednesday, July 15, 2009
Through the storms of life, it is good to know that we can securely rest in the God who keeps us, and that this same God can quiet our spirits as we do so rest.
Tuesday, June 30, 2009
The General Assembly (amended and) passed a resolution from the Reference Committee, Kansas City District, Washington Pacific District and Wisconsin District Resolutions Committees on "Gender Inclusive Language." - It reads as follows:
". . . The Church of the Nazarene affirms and encourages the use of gender inclusive language in reference to persons. Publications, including the Manual and public language should reflect this commitment to gender equality as expressed in paragraph . . ." (The amendment made it clear that changes in the Manual would not include changes in Scripture quotations or in reference to God.
A second, and more lengthy resolution from the Reference Committee, East Ohio District General Assembly Delegation, Eurasia Regional Advisory Council and USA/Canada Mission/Evangelism Department (which I will not reproduce, here) focused on Christian Compassion and its connection with the holy life. - It was adopted by the Assembly, as well.
One to watch for, tomorrow, comes from the USA/Canada Mission/Evangelism Department and focuses on "Working with Immigrants." It supports ministering to and assisting immigrant regardless of their legal status, etc.
While I do not have the exact wording of the amendment (they took it off of the screen to quickly!), the amendment basically took out specific reference to The Wesleyan & Free Methodist churches and replaced it with something like "other likeminded Wesleyan-holiness denominations." While retaining "merger" language, it ended with something like "or increased collaboration," or something like that.
There are a number of good points in this action to be thankful for: First, the committee, and then the Assembly, responded overwhelmingly positively to the resolution (as amended). Second, it positions the Church of the Nazarene as a leader in trying to bring together the Wesleyan-holiness denominations into one Wesleyan-holiness church. Third, it looks beyond just the two denominations that I named. - This could make a real, significant difference for the Church of the Nazarene and the Wesleyan-holiness movement.
There are a couple of possible concerns, as well: One, that without specific denominations named, the committee could become much more general in the way that they approach other "likeminded" denominations. Second, the committee could lean more towards the collaboration than the merger concept. Additionally, there are some Wesleyan-holiness denominations that we have less in common with (i.e., those that do not share our specifically Methodist heritage), like the Church of God (Anderson), that could lead us further away from our heritage, rather than solidifying it.
However, even with those "possible concerns," with the amendment, I am quite pleased that the Assembly overwhelmingly adopted the resolution, and I am thankful for the opportunity to influence our denomination in this way.
May God receive the glory!
Wednesday, June 24, 2009
I have recently found out that I should have Internet access while there (I previously did not think that I would). Hopefully, that will mean that I will have some blogging to do next week! - While I will not get to stay for the entire Assembly, I hope to be there to find out what happens with a number of resolutions that readers of this blog may be interested in.
However, keep in mind, this is my first attempt at blogging while on a trip like this. So, if you don't hear from me next week, you can assume that I was wrong about my Internet access!
Please keep the Assembly in your prayers. There are many important decisions to take place next week.
May God bless the Church of the Nazarene and our General Assembly!
Tuesday, June 23, 2009
Friday, June 19, 2009
With the gathering, the ACNA will be launching new and updated websites; one, the purpose of which will be to cover the Inaugural Assembly ( www.acnaassembly.org ), the other will be the new province's new website (replacing the Common Cause website). - You can read about the new websites, here.
While I would like to cover the Assembly, I do not know how much opportunity I will have. My own denomination's General Assembly will be taking me out of town, next week. If I am able to gain access to my blog (and if I have time!), I will want to cover the business of our Assembly: the election of three new General Superintendents (i.e., bishops), and several resolutions, including the six of mine that have made it to the G.A.
But not to fear! Those who want to follow the ACNA Inaugural Assembly can do so at www.acnaassembly.org !
I would encourage the readers of Wesleyan/Anglican to be in prayer for the newly forming ACNA. North American surely needs a better representation of "Wesley's Church" than has been provided in recent years by The Episcopal Church. - May God grant that the new ACNA will prove to be a much better representation, for the glory of God.
Wednesday, June 17, 2009
Wednesday, June 10, 2009
My own denomination is no exception to the orthodox Christian faith. Our very first Article of Faith confesses our belief in the Triune God. Additionally, in our Manual's "Historical Statement," we state that the Church of the Nazarene ". . . receives the ecumenical creeds of the first five Christian centuries as expressions of its own faith." Along side the Apostles' Creed and the Nicene Creed, we find that creed which John Wesley identifies as the best explication of the Trinity he ever saw (cf., his sermon "On the Trinity"), that is the so called Athanasian Creed (or Quicunque Vult) written, most likely within the fifth-century.
The words at the beginning and conclusion of the creed tying the necessity of assent to this faith with salvation have caused much difficulty for many. However, according to Ray Dunning, "Edmund J. Fortman says that it is not suggesting that the 'Catholic faith' is merely an intellectual assent but rather that it involves the 'worship of one God in Trinity, and Trinity in Unity'" (Grace, Faith and Holiness, 226). Wesley, himself, said, "I am far from saying, he who does not assent to this 'shall without doubt perish everlastingly.' For the sake of that an another clause, I, for some time, scrupled subscribing to that creed; till I considered,(1.) That these sentences only relate to wilful, not involuntary, unbelievers; to those who, having all the means of knowing the truth, nevertheless obstinately reject it: (2.) That they relate only to the substance of the doctrine there delivered; not the philosophical illustrations of it" ("On the Trinity"). - Whether one still has trouble with those lines, even after Fortman's and Wesley's explanation, the Athanasius Creed is still a wonderfully thorough confession of Trinitarian faith.
Although, it has been said that it is far too long for liturgical use, I do know at least one Lutheran pastor whose congregation uses it every Trinity Sunday (and I'm sure they are not alone).
I strongly encourage those who are unfamiliar with the creed to read it by clicking, here. (Sorry, it's a bit too long for me to reproduce on my blog.)
Please join me in this prayer from the Book of Common Prayer:
Bishop Borgen was born in Norway, educated in the United States, and returned to become the Bishop's assistant in Sweden, later becoming the Geneva Secretary for the World Methodist Council. In 1970 he was elected Bishop of the Northern Europe Central Conference of the United Methodist Church, a position he held for 19 years before retiring in 1979. While an active Bishop, he was elected the first non-American President of the Council of Bishops of the United Methodist Church. A collector of Wesley literature, his private collections are now accessible in Tallinn, Estonia and Oslo, Norway. His life and ministry helped to shape the direction of the Church and of the World Methodist Council.
Of great significance to the readers of this blog, and the reason that the Bishop's death caught my eye, is the fact that he is the author of John Wesley on the Sacraments: A Definitive Study of John Wesley's Theology of Worship. - This book has been a huge gift to those of us who claim the Wesleyan sacramental tradition. The Bishop's book was recommended to me by my seminary professor of theology, the Rev'd. Dr. Rob L. Staples, whose own book, Outward Sign and Inward Grace: The Place of Sacraments in Wesleyan Spirituality is one of my absolute favorite books and an absolute must read for Nazarene clergy and other clergy in the larger Wesleyan tradition. (Staple's book is the only theology of the sacraments written from within the Wesleyan-holiness wing of the larger Methodist tradition.)
We have been enriched by Bishop Borgen, and for that we give thanks to God!
Wednesday, June 3, 2009
Saturday, May 23, 2009
Friday, April 24, 2009
So far, there has not been much conversation!! However, that could change at any minute! - In addition, the Facebook group could be a means of networking with others of similar interests and convictions.
If you are on Facebook, and you have not yet found the group, it is located at http://www.facebook.com/home.php?#/group.php?gid=67135661780&ref=mf
Hope to see you there!
Tuesday, April 7, 2009
You will notice that we did not spend much time talking about worship. However, for those who are familiar with Robert Webber, you will have noticed that the evening followed his often used analogy of the ancient four-fold pattern of worship. There were rituals of gathering, rituals of communication (service of the Word), rituals of relationship (service of the Table), and rituals of departure.
Bob and Marva were both committed to this pattern. Marva’s commitment went beyond the pattern to the “proper” and “traditional” ways of accomplishing the pattern (e.g., “The Lord be with you,” her insistence that Dan quit playing in his food, and her preference for filet mignon.) Dan was obviously not committed to this pattern, though he was committed to the content of the evening.
You will also notice that Dan showed up early, in that he and the emerging worship movement are “out front, on the cutting edge.” Bob was chasing behind, because he is, self-consciously, trying to help shape some of the emerging worship movement. At the same time, Bob was trying to pull Marva along. I see Robert Webber as trying to be the mediator. Marva Dawn was determined not to be early or late, but right on time. That is also reflected at the conclusion of the evening.
One of the reasons that Dan wasn’t content to be in the living room, though he did still carry on some conversation, was simply to reflect his insistence to be “hands on.” The cross in the mashed potatoes was another attempt to express emerging practices in worship.
One thing that they all had in common was the critique that much of the contemporary “seeker movement,” along with much of the rest of the Church, had lost much of the “meat and potatoes” of the gospel (i.e., the content of worship).
Perhaps obviously, I am in much more agreement with Robert Webber. I want to be open to “new (postmodern?) expressions” of worship, as reflected in the emerging church. However, I am committed to the ancient four-fold pattern. The freedom of expression needs the historic patterns of worship to help guard it from becoming something less than Christian. Unlike Marva Dawn, however, I am much more interested in blending elements and styles within the pattern. I agree with all of them that the true content of worship must be restored.
It was about ten minutes before they were to arrive when the doorbell rang. As I opened the door, I saw Dan Kimball. As I invited him in, I heard someone hollering, “Wait up.” As I looked down the sidewalk, there was Bob Webber running to catch up with Dan, while, at the same time, holding Marva Dawn’s hand, pulling her along.
I said “Hi” and “Welcome” to each one of them, as they arrived, inviting them to come in. Dan immediately headed to the kitchen. Bob, responded to my greeting, and Marva said, “The Lord be with you.” Bob and I said, “And also with you.”
As I invited them into the living room for a moment, I heard Dan holler from the kitchen, “Thanks for inviting us over.” - Bob and Marva sat down with me in the living room. We had a drink and talked a bit about their trip to Greencastle. I could tell that Bob was a bit distracted. He eventually stood up and walked a little closer to the kitchen in order to ask Dan about his trip. As he did so, Marva said, “I just don’t understand why Dan can’t come in here and talk with us.” Bob said, “I have tried to talk with him about that. You know he has a very ‘artsy’ personality and is a bit of a ‘free spirit,’ but I have tried to explain to him that he can still be ‘artsy,’ and that the traditional form can actual help to aid his ‘free spirit.’ Marva responded, “Well, I don’t know about all of that ‘free spirit’ stuff, but he should be in here with the rest of us.”
After some time of small talk, we entered into the dinning room. Dan met us there, bringing some of the dishes with him. (It was obvious that he had already been snacking on some of the dessert.)
During dinner we discussed some of what has happened in the “seeker movement” of the ‘80’s and 90’s. All agreed that much of the content of the gospel had been diminished. Marva was convinced that it was by design, but Bob was not so sure that it was purposeful. Dan didn’t really comment, but we noticed that he was drawing a cross in his mashed potatoes with his fork. Bob said, “That’s a cool cross.” Marva said, “Oh, Dan, quite playing in your food and grow up. - And please use your napkin rather than your sleeve!” - After dinner, all expressed their appreciation for some real meat and potatoes, but Marva did express that she would have preferred fillet mignon, but the roast was still pretty good; certainly a lot better than the hamburgers that so many serve when she comes to dinner.
After what seemed like a short time, Bob looked at his watch and said, “Oh, it’s getting late, and we had better go.” Marva looked at her watch and said, “I told you that we should have left fifteen minutes ago. We got up and headed to the door, but Dan stayed behind for one more helping. Marva was ready to go, but Bob insisted that they wait for Dan. I thanked all of them for coming and expressed that I would love to have them back again. They all expressed appreciation for my invitation, and then headed out the door.
The late Robert Webber was included as a part of the (dangerous) emergent movement. First, I considered the labels to be far too general and too broad. Second, I took some issue with what was stated about Webber's role in the emergent movement. I should explain at this point, I have been greatly influenced by Bob Webber and his work, and I do not consider myself to be "emergent."
In the following two posts, I will be presenting a copy of my online response to a question given to one of my D.Min. classes a number of years ago. We were supposed to have imagined having coffee with Dan Kimball, Robert Webber, & Marva Dawn, and describe the conversation that would have taken place concerning worship. My response was nothing profound, but I had a lot of fun and others in the class seemed to enjoy it. - I hope that you do, as well. (I did take some liberties with the question.)
Thursday, March 19, 2009
Tuesday, March 17, 2009
I bind this day to me forever,
Friday, March 13, 2009
Praise be to God for the mercy poured out to us through the atonement of Christ our Lord!
(Jesus, Thy Blood and Righteousness. Nicholaus L. Zinzendorf. Translated by John Wesley. Hymn #23 in Wesley Hymns. Compiled by Ken Bible. Lillenas Publishing Co. Kansas City, MO.)
Wednesday, February 25, 2009
Most churches that observe the season of lent will mark their worship space with somber colors such as purple or ash gray and rough-textured cloth as most appropriate symbols.
Ash Wednesday provides us with the opportunity to confront our own mortality and to confess our sin before God within the community of faith. The form and content of the Ash Wednesday Service focuses on the themes of sin and death, but it does so within the context of God’s redeeming love in Jesus Christ.
The use of ashes as a sign of mortality and repentance has a long history in Jewish and Christian worship, and the Imposition of Ashes can be a powerful and tangible way of participating in the call to repentance and reconciliation.