Wesleyan/Anglican

A Few Positive Liturgical/Sacramental Signs From Nazarene Leaders

2012-01-16T14:35:00.001-05:00

In recent days, I have seen a few more positive signs from Nazarene leaders that there is more openness to, perhaps even an embracing of our more sacramental and liturgical heritage found in John Wesley. - Oh, indeed, the Church of the Nazarene has always been and (I trust) always will be a strongly "evangelical" and "holiness" oriented Wesleyan denomination. - If there are those who think that being "Wesleyan/Anglican" is somehow inconsistent with that, I would strongly suggest that they simply do not know what it means for one to be Wesleyan! I strongly and thoroughly embrace the evangelical and Wesleyan-holiness identity. I simply believe that if one leaves off the sacramental/liturgical side, one fails to be fully Wesleyan. Further, Wesley's holiness theology is firmly rooted in his liturgical theology.

In this post, I simply want to share a few of these positive signs. This is not a thorough analysis, nor an exhaustive report; just a few things that I have noticed in recent days.

The first comes from ++J.K. Warrick, general superintendent.* In the most recent edition of "Grace & Peace" magazine, Dr. Warrick is interviewed.

I think it is fair to say that Dr. Warrick would not be considered the most "liturgical/sacramental" general superintendent. That is not to say he is anti-sacramental, but he would probably not identify himself as being "Wesleyan/Anglican." Still, in the interview, it is reported that Dr. Warrick has stated that Nazarene congregations should offer Communion more than once a quarter (which is the absolute minimum, according to the Manual). Then, Dr. Warrick is asked to share his thinking about this.

++J.K. Warrick

He indicates that in his last two or three pastorates, they served Communion once a month, sometimes more. He confesses that he doesn't know all that God intends for Communion to be, but he is convinced there is more happening than we (typical Nazarenes) usually believe is happening. He talks about Christ sanctifying these very common elements and making them to be a way for us to draw near to Christ. He goes on to indicate that he wishes Nazarenes had a higher appreciation for Communion, and he affirms that Communion is a sacred moment where we meet with Christ and come together with God the Father, Son, and Holy Spirit.

Now, I know for the sacramentally minded, more could certainly be said and explained. Still yet, I see this as a very good, positive sign that, not just with younger college and seminary grads or those who have a strong passion for the liturgical/sacramental roots of the Wesleys, but with established, evangelical, holiness, Nazarene leaders, we are rediscoverying our Wesleyan sacramental heritage! - (As a bit of a side note: ++Warrick is the jurisdictional g.s. for my district.)

Also, within that same magazine (and here, I must confess, I have not read the entire magazine. There may be much more that I could reference, but, from what I have read, within that same magazine . . .) +Jeren Rowell, superintendent of the Kansas City District, has a wonderful article on "A Wesleyan Theology of Superintendency." Dr. Rowell clearly understands the Nazarene superintendency in terms of episcopacy and the call "to express and promote the visible unity of the body." He looks to find his moorings in the offices of Christ (viz., Prophet, Priest, and Shepherd-King) rather than in the strategies of contemporary corporate models of leadership.

Closer to home, my own (Nazarene**) district superintendent, +Garry Pate, has recently including in

+Garry D. Pate

one of his frequent pastoral letters to the clergy on the Southwest Indiana District, two suggestions that we, Wesleyan/Anglican types, can see as very positive moves. First, he recommended that we include in our services the liturgical declaration, following the reading of Scripture, that it is "The Word of the Lord," with the people responding, "Thanks be to God." (The actual wording was something like, "The Word of God for the people of God," though I don't think that is quite it, either. Anyway . . .) He picked this up from the newly elected president of Nazarene Theological Seminary, the Rev'd. Dr. David Busic.

Dr. Pate also encouraged pastors on our district to begin serving the sacrament of Holy Communion every first Sunday of the month. - Now, I understand that the goal for we Wesleyan/Anglican types is that we serve it, as Wesley said, every Lord's Day. It should also be said, there are a number of Nazarene congregations on the Soutwest Indiana District (and elsewhere) that already serve Communion monthly. However, there are still many that are on that once a quarter schedule we inherited from the circuit rider days, and I believe this suggestion from our district superintendent is a very positive move. (Actually, I believe, strongly that Dr. Pate is making a number of very positive moves for the district. He is being the kind of superintendent that Dr. Rowell talks about in his article.)

One more. - Without going into all of the history, but only mentioning that it has not always been the case that Nazarene superintendents have had hands laid on them during the prayer of consecration into the superintendency, I have recently heard (from my friend, Eric Frey+) that ++Jerry Johnson, general superintendent, emeritus, who was presiding over the consecration and installation of the first husband/wife, co-district superintendents, did, indeed, lay hands on them during the prayer of consecration.

Again, I understand that many of the Anglican readers of this blog would call into question the episcopal status of Nazarene (and other Methodist) superintendents. Nevertheless, I have already argued in previous articles the Nazarene & Wesleyan understanding of supreintendency/episcopacy, and that is the setting from which this report comes. I also understand the confussion that might be out there about those times when superintendents did not have hands laid on them during the consecration. There is a long and complicated history that I am not going to address, at this time.

The point, here, is that these are positive moves by Nazarene leadership in the areas of liturgy, sacraments and an episcopal understanding of the superintendency, for which I say, "Thanks be to God!"

______________________________
* As I have argued in previous posts, the general superintendents in the Church of the Nazarene ought to be seen, in the words of Bishop Francis Asbury, as "arch-superintendents" or "arch-bishops." Thus, the "++" before the name. The district superintendent is then viewed as a district bishop. Superintendency = episcopacy; general = "arch;" and district = localize/diocese.

**Since I am serving in the United Methodist Church under the category of "Other Methodist," I thought I should indicate, for clarity sake, that I am here referring to my district superintendent in the Church of the Nazarene, where I hold my membership and orders.

ACNA Prayerbook Task Force Report

2012-01-07T16:16:00.000-05:00

In my December 8 post, below, about the timeline for the new Eucharistic liturgies for the Anglican Church in North America, I "wondered allowed" about what the two Eucharistic liturgies that the ACNA Task Force are preparing might look like. I mentioned the idea of contemporary English and questioned if the 1979 BCP might play a role in the new Prayerbook.

However, a recent comment on that article by Robin G. Jordan (thanks Robin!) has pointed out that some of those questions can be answered (to a degree) by the "Initial Report of the Prayerbook and Common Liturgy Task Force of the Anglican Church in North America: What the Guiding Principles of Christian Worship Should Be," which is available on the ACNA website.

Prior to Robin's comment, I had missed that report, and even after his comment, it took me a little while to find it. However, having read through the report, I would suggest that anyone curious about the ACNA BCP, or anyone simply interested in Prayerbook worship should take the time to read through the report. It is worth taking a look at.

And, since it took me a little while to find it, (exclusively for readers of this blog!) I will provide the link to the report, here!

Great Birthday Ideas

2012-01-01T22:39:00.000-05:00

Okay, my birthday isn't until April. And, of course, I would not expect anyone who reads this blog to get me a birthday present, but . . . Here is a great idea for a birthday present for Nazarene clergy! (The first would be a great idea for any clergy in the Wesleyan/Methodist tradition.

John Wesley and Phineas F. Bresee bobble heads! (They are also available as phone apps.)

They can be purchased at Grace and Peace Magazine.

(For non-Nazarenes: The Rev'd. Dr. P. F. Bresee is the principle founder and general superintendent of the Church of the Nazarene.)

A Covenant Prayer for the New Year

2012-01-01T14:59:00.000-05:00

Lord Jesus, if Thou wilt receive me into Thy house, if Thou wilt but own me as Thy servant, I will not stand upon terms. Impose on me what condition Thou pleasest; write down Thy own articles; command me what Thou wilt; let me be Thy servant.
Make me what Thou wilt, Lord, and set me where Thou wilt. Let me be a vessel of silver or gold, or a vessel of wood or stone; so I be a vessel of honor. I am content. If I be not the head, or the eye, or the ear, one of the nobler and more honorable instruments Thou wilt employ, let me be the hand, or the foot, as one of the lowest and least esteemed of all the servants of my Lord.

Lord, put me to what Thou wilt; rank me with whom Thou wilt.

Put me to doing; put me to suffering.

Let me be employed for Thee, or laid aside for Thee, exalted for Thee, or trodden under foot for Thee.

Let me be full; let me be empty.

Let me have all things; let me have nothing.

I freely and heartily resign all to Thy pleasure and disposal.

O most holy God, I beseech Thee, accept the poor prodigal prostrating himself at Thy door. I have fallen from Thee by my iniquity and am by nature a son of death and a thousandfold more the child of hell by my wicked practice. But of Thy infinite grace Thou hast promised mercy to me in Christ if I will but turn to Thee with all my heart. Therefore upon the call of Thy gospel, I am now come and, throwing down my weapons, submit myself to Thy mercy.

And because Thou requirest, as the condition of my peace with Thee, that I should put away my idols and be at defiance with all Thy enemies, I here from the bottom of my heart renounce them all. I firmly covenant with Thee not to allow myself in any known sin, but conscientiously to use all the means that I know Thou hast prescribed, for the death and utter destruction of all my corruptions. I humbly affirm before Thy glorious Majesty that it is the firm resolution of my heart to forsake all that is dear unto me in this world, rather than to turn from Thee to the ways of sin. I will watch against all its temptations, whether of prosperity or adversity, lest they should withdraw my heart from Thee.

And since Thou hast, of Thy boundless mercy, offered graciously to me to be my God through Christ, I call heaven and earth to record this day, that I do here solemnly acknowledge Thee as the Lord my God. I do here take Thee, the Lord Jehovah, Father, Son, and Holy Ghost, for my portion and do give up myself, body and soul, for Thy servant, promising and vowing to serve Thee in holiness and righteousness all the day of my life.

O blessed Jesus, I come to Thee hungry, wretched, miserable, blind, and naked, unworthy to wash the feet of the servants of my Lord, much less to be solemnly married to the King of Glory, But since such is Thy unparalleled love, I do here with all my power accept Thee and take Thee for my Head and Husband, to love, honor, and obey Thee before all others, and this to the death. I renounce my own worthiness and do here avow Thee for the Lord my righteousness. I renounce my own wisdom and do here take Thee for my only Guide. I renounce my own will and take Thy will for my law.

And since Thou hast told me I must suffer if I will reign, I do here covenant with Thee to take my lot, as it falls, with Thee and by Thy grace to run all hazards with Thee, purposing that neither life nor death shall part between Thee and me.

Now, Almighty God, Searcher of Hearts, Thou knowest that I make this covenant with Thee this day, without any known guile or reservation, beseeching Thee that if Thou seest any flaw or falsehood therein, Thou wouldst reveal it to me and help me to put it right.

And now, glory be to Thee, O God the Father, whom I shall be bold from this day forward to look upon as my God and Father. Glory be to Thee, O God the Son, who hast loved me and washed me from my sins in Thy own blood and art now become my Savior and Redeemer. Glory be to Thee, O God the Holy Ghost, who by Thy almighty power hast turned my heart from sin to God.

O eternal Jehovah, the Lord God Omnipotent, Father, Son, and Holy Ghost, Thou art now become my Covenant-Friend, and I, through Thy infinite grace, am become Thy Covenant-Servant. And the Covenant which I have made on earth, let it be ratified in heaven. Amen.

_______________________
Taken from "John Wesley's Covenant Service: For Those Who Would Make or Renew Their Covenant with God, 1780," as found in Wesley Hymns, Compiled by Ken Bible, Lillenas (Nazarene) Publishing Co., 1982.

Sanctuary Sights and Senses: Gospel Procession

2011-12-22T15:25:00.000-05:00

Well, I think my last "Sanctuary Sights and Senses" post was back on January 28, 2011! For those who do not recall, or those who were not reading this blog during 2010, "Sanctuary Sights and Senses" originated as a series of bulletin inserts for my local church. I would write the inserts, and I would then post them on the blog. And, after almost a year, I have a new insert; this one on the Gospel Procession.

I have to say I am excited about this, because this will be the first time we have actually processed the Scriptures for the Gospel reading, but, as you will see, what better time to begin this act of worship than on Christmas Day?!

The other exciting thing is that, after talking with colleagues (especially the Rev'd. Dr. Brook Thelander at Epworth Chapel on the Green ), I found out that one can purchase liturgical binders, in which one can place copies of each Sunday's lectionary readings, and which is designed for liturgical processions. These binders are considerably less expensive than purchasing the entire Lectionary book for liturgical readings or the Gospel Books. Then, while talking with my Administrative Assistant, she informed me that she and her husband could simply make an appropriate, decorative covering for one of my binders! - I'm quite excited!

Anyway, the actual "Sanctuary Sights and Senses" follows:

Gospel Procession - In many churches, when it is time to read the Gospel lesson, the Scriptures are processed out into the center of the congregation. As this takes place, the congregation stands for the reading of the Gospel.

Often it is said, prior to the reading, “The Holy Gospel of our Lord Jesus Christ according to [Scripture reference].” And the congregation responds, “Glory to you, Lord Christ.”

During this announcement, Christians may choose to make the sign of the cross on their foreheads, lips and over their hearts. This signing symbolizes the prayer that the Word will be in our minds, upon our lips, and in our hearts.

Following the reading of the Gospel, the declaration is made, “The Gospel of the Lord,” to which the congregation responds, “Praise to you, Lord Christ!”

The Old Testament reading points us ahead to Christ. The Epistle reading points us back to Christ. But, in the Gospel reading, we hear the words of Christ, Himself. (Though, in a very true sense, we hear the Word of the Lord in every part of Scripture.)

Because, we hear Christ’s words in the Gospel, the procession of the Gospel into the midst of the congregation symbolizes for us the Incarnation; the coming of God in Christ to us, in our very midst; the Word made flesh. - This symbolism is heightened for us during Christmas, of all times, when we especially celebrate the Incarnation of Christ our Lord!

CBN Reports on the Church Planting Efforts of the ACNA

2011-12-16T13:31:00.000-05:00

CBN recently produced a video report on the new Anglican Church in North America. Readers of this blog are likely to be at least somewhat familiar with the ACNA
The interest in the report, however, should go beyond those connected with the ACNA to most of the readers of this blog. That is to say, most of the readers of this blog would likely be interested in liturgical and sacramental expressions of worship. (Why else would you be reading a blog called Wesleyan/Anglican that often deals specifically with those topics?!) - In particular, this report highlights the church planting movement within the ACNA and how it is especially appealing to college students and Hispanic populations. - These are encouraging words for all of us Wesleyan/Anglican types!

Holiness Leaders Form New Global Wesleyan Alliance!

2011-12-09T21:06:00.002-05:00

The Wesleyan Church has reported that on December 2-3, 2011, leaders of the Church of the Nazarene, The Wesleyan Church, Free Methodist Church USA, Church of God (Anderson), Churches of Christ in Christian Union, The Evangelical Church, Evangelical Methodist Church, Congregational Methodist Church, Church of Christ Holiness (USA), and the Pilgrim Holiness Church have met together to form a new partnership group called the Global Wesleyan Alliance (GWA).

The Alliance is supposed to be a means for providing greater cooperation without bringing about denominational mergers. They list some of their initial objectives as including:

Creating greater community through intentional relationship building;
Collaborating to pool resources, share best practices and ministers, and generate new ideas and tools;
Convening events to promote the personal experience of holiness and collective ministries for discipleship, church health and multiplication, leadership development, prayer and networking;
Communicating with one another more intentionally and addressing contemporary issues and public concerns with a more united voice.

According to the report, the GWA’s first joint effort will be a call to prayer for spiritual awakening and revival. An exciting major effort is the establishment of procedures for the mutual recognition of minister’s credentials among the Alliance’s covenant partners. The report indicates that an online, free library of classic holiness literature is already available at www.holinesslegacy.com. The Alliance will also sponsor regional “Holiness Summits” (www.holiness-summit.org) in order to introduce others to the personal experience of entire sanctification.

Dr. Jerry Pence, General Superintendent in The Wesleyan Church, was elected as the GWA's first president. He commented, “This alliance will enable holiness denominations to achieve a historic level of cooperation and unity for evangelism, discipleship, church multiplication, compassion and justice. Our passion is to pursue the Great Commission in the spirit of the Great Commandment—making Christ known through words and deeds and millions of lives filled with perfect love.”

Each of the denominations will, of course, have to officially approve GWA partnership. According to the report, they are expecting several other denominations to participate in the GWA’s first official assembly when it is held in Circleville, Ohio, November 30-December 1, 2012.

This is exciting news!

Readers of this blog will recall that I, through my district committee, sent a resolution to the last Nazarene General Assembly that would have Nazarenes approach The Wesleyan Church and the Free Methodist Church to explore merger possibilities. That resolution was amended to leave out merger, but seek greater cooperation. - Since that time, I have come to the conclusion that denominational merger likely is not the way to go. I am very pleased with the news of this new Global Wesleyan Alliance!

Some question do remain. Will this organization be the successor of the now dormant Christian Holiness Partnership? It has been pointed out that the CHP was national in scope. It is clear from the name of the new group that the intent is that it be global in scope. Still, it should be noted that the denominations at this organizational meeting (even the global ones) are based in the U.S. Even the Free Methodist Church is specified as the U.S.A. branch of the FMC.

Will Wesleyan-Holiness denominations based outside of the U.S.A. align with the GWA? Will the GWA membership simply mirror the CHP membership? Will the Alliance reach out to some of the more conservative World Methodist Council denominations? Will this new Alliance have a negative affect on Nazarene, Wesleyan and Free Methodist membership in the World Methodist Council? (I hope not!) Will this "Wesleyan" Alliance be broadened so as to include Pentecostal holiness denominations, like the Wesleyan Holiness Consortium has done? (Personally, I think that such a move may dilute the Wesleyan-holiness message.)

For all of these answers, only time will tell.

For now, if anyone at the Nazarene Global Ministries Center happens to be reading this blog (yeah, right!), I would love to be a Nazarene representative to the GWA! (In the past, I have been appointed by the General Secretary as a denominational delegate to the Christian Holiness Partnership and the World Methodist Conference.)

The full story about the GWA can be read on The Wesleyan Church's site, here.

Anglicans Have Set A Timeline For New Liturgies

2011-12-08T12:16:00.000-05:00

I just receive in the mail a magazine type report from the Anglican Church in North America. I'm not sure what to call it! It seems to bear the title The Apostle, but it does seem to be a report, rather than a denominational magazine or newsletter. Further, below the title and the name of the church comes what I suppose is a subtitle, "Ministry In Review." So, it is, as I said, "a magazine type report" and a review of the ministry of the ACNA.

Within the report, one finds much interesting information, but this blog post is only going to mention two items.

First, as the title of this post indicates, the ACNA has set a timeline for their new liturgies. - Many of us have been waiting a long time for the development of their new Book of Common Prayer. It looks like we will have to continue to wait for some time. What we do know is that the Ordinal has been produced and is being used throughout the province. - I blogged about that back in August, though it was actually made public in June! - A copy of the Ordinal can be found, here.

The exciting news is that the task force is working hard on TWO forms of the Holy Eucharist liturgies, and they hope to present them to the College of Bishops at the June 2012 meeting. Once the bishops approve the liturgies, they will be made available through the ACNA website. - So, Eucharistic liturgies may be available as soon as the end of June 2012. Since this will constitute the primary worship service, this is the liturgy (or liturgies!) for which people are really waiting.

No indication was given as to why two Eucharistic liturgies are being developed, or what the differences may be. Will it be a matter of contemporary versus Elizabethan English? Or, will one see some influence of the '79 BCP in one of the liturgies? - To the latter suggestion, the report indicates that the "Theological Lens" of the task force has been concerned to root the liturgies of the church "in the tradition of our Anglican heritage while also being accessible to both long-time Anglicans and those new to the tradition." The report goes on to say that the liturgies "will not be innovative but clearly founded in the historic Anglican Prayer Book tradition." This last statement makes it sound like those who are used to the '79 BCP will have some adjustments to make.

However, the report also indicates that +Duncan hopes that the liturgies will "commend themselves. In other words, there will be no coercion." - That seems to indicate that the province will not be saying, "This is the book we will be using." Rather, it seems, that bishops will be allowed to continue approving whatever Prayer Book they choose (e.g., the '28, '79, or Reformed Episcopal version, etc.). It would be a shame, though, if this new province, as it is trying to continue to coalesce, could not produce a Prayer Book that is seen as common for all ACNA parishes.

The report also indicates that they are working on the liturgy for Baptism and Confirmation, as well.

A second item from the magazine that caught my eye is the Ecumenical Relations report. It seems that the ACNA, to one degree or another, has had some form of dialogue or conversation with (or are anticipating discussions with) the Eastern Orthodox (via the Orthodox Church in America), The Roman Catholic Church, the new North American Lutheran Church, the Lutheran Church Missouri Synod (the only non-Lutheran group with which the Missouri Synod folks have ever dialogued!), the Lausanne Conference on World Evangelism, the National Association of Evangelicals, the Messianic Jewish movement, the Assemblies of God, and the Presbyterian Church in America.

I think that it would be great if the Church of the Nazarene would enter into some kind of dialogue with the ACNA. Nazarenes do not have a great history of these types of dialogue with those beyond our own tradition. We talk with and partner with Wesleyan-Holiness churches quite a lot. We are members of the National Association of Evangelicals, the Christian Holiness Partnership (which is now, really defunct, and, in some ways, superseded by the Wesleyan Holiness Consortium, of which we are a part), and the World Methodist Council.

Nevertheless, Nazarenes do have Anglican roots through John Wesley. Our Articles of Faith have a clear line of decent from the Anglican Articles, as does our ritual for the Lord's Supper. Further, the Anglicans could see in Nazarenes something of a connection regarding the way that they relate to The Episcopal Church, and the way that Nazarenes relate to The United Methodist Church. That is to say, certain Anglican priests have been known to indicate that Nazarenes left the Methodists for becoming too liberal, just like they left TEC. - Now, I'm not arguing that such a statement is quite accurate, but I would say that there may be some parallels in that Nazarenes are the largest of the Wesleyan-Holiness denominations, and therefore present an alternative expression of Methodism when compared with the UMC.

Such a dialogue could help Nazarenes clarify their muddied understanding of deacons and elders orders, as well as help us begin to more clearly own a Wesleyan understanding of the sacraments and worship. On the other hand, Anglicans could gain from us in the areas of evangelism and Wesley's understanding of Christian Perfection. The latter could especially be pointed out in connection to the Collect of Purity.

The AMiA Says Goodbye to Rwanda

2011-12-08T10:57:00.000-05:00

Virtueonline is reporting that the Anglican Mission in the Americas (AMiA) has finally broken with the Anglican Province of Rwanda. I say, "finally," because rumors have been circulating for a while, now.

It seems that Bishop Murphy and others in the AMiA were working toward changing their status so as to become a Missionary Society instead of a Personal Prelature, while still remaining connected to the Rwandan church. As I understand it, they will continue this pursuit, just outside of the realm of Rwanda.

One, as an outsider, does have to observe that the AMiA first moved away from being a full partner within the Anglican Church in North America, and now has pulled out of their Rwandan oversight. There have also been comments that their canons reflect more of a Roman Catholic view than an Anglican one. That is not to say that they have any interest in the Roman Catholic call for Anglicans to "come back home to Rome," but it is to say that some seem to be questioning their identity as Anglicans. - Nevertheless, they still have the support of "their founding Archbishops Emmanuel Kolini, (Rwanda) Moses Tay (Singapore) and Yong Ping Chung (Singapore)" who have agreed "to provide oversight until they find their new provincial home and move forward with the process of developing a missionary society."

It will be interesting to see how the AMiA will continue to develop, especially in relationship to the Anglican Communion and the Anglican Church in North America. It will also be interesting to see if there will be any exodus of clergy from the AMiA.

The full story from Virtueonline can be found, here.

A Great Book!

2011-12-05T14:28:00.000-05:00

I just finished reading a book that every pastor in the Wesleyan/Methodist tradition ought to read. It is John Wigger's, American Saint: Francis Asbury & the Methodists. It is (as the title implies!) a biography of Francis Asbury, the "Father of American Methodism."

I think it is fair to say that American Methodism (as seen in the United Methodist Church, specifically, but also in it's various other branches, from African-American expressions to Holiness expressions) would not be what it is today, if it were not for Bishop Asbury. In fact, one could argue that Methodism would never have spread and grown to the size that it is, if it were not for Asbury.

The book provides, not only insight into Asbury's life, but also insight into the life of other early American Methodists, as well as the inner workings of Methodism, itself.

I really think that this book, in a number of ways, is foundational for understanding our Wesleyan/Methodist denominations, today.

Let me quickly mention a few areas of insight:

The relationships between Asbury and Coke (and Wesley), and between the two bishops and the presiding elders and other preachers was illuminated in this book.

As one might suspect from my blog, I found the information about Bishop Coke's attempt to bring together the Methodist Episcopal Church and the Episcopalians to be fascinating.

The nature of the Methodist superintendency/episcopacy was interesting. - In comparing Asbury's episcopacy to that found in the current United Methodist Church, The Wesleyan Church, and the Church of the Nazarene, I think that it can be argued that none of these denominations have maintained the kind of episcopacy that Asbury favored, though each have certain areas of connection. For example, I think that both the Wesleyan and Nazarene general superintendents function much more like Asbury had in mind when it comes to itineracy (Nazarenes even more so than the Wesleyans, given the nature of their global structures).

United Methodists speak of an itinerant episcopacy, but the bishops really reside within their (usually) one conference for a term of multiple years. On the other hand, the Nazarene general superintendents, while rotating between the six of them (!) their assignments, nevertheless do not reside, but rather travel the entire globe to cover all of their districts.

On the other hand, Nazarenes and Wesleyans break from Asbury by having the district superintendents (presiding elders) elected by each district/conference. At this point, the United Methodist's maintain Asbury's vision by having pastors and district superintendents appointed by the bishop.

So, while Wesleyans and Nazarenes have democratized the Methodist polity (which Asbury opposed), United Methodists have made their bishops much more residential (which Asbury would have opposed).

Interestingly, during Asbury's time, a proposal for residential bishops did come up which would have made Asbury a kind of "Arch Superintendent," or "Arch Bishop" (his language). This he opposed. And yet, given the development of the district superintendency within the Nazarene and Wesleyan denominations, this really is the way that the boards of general superintendents function, with district superintendents being "residential" (i.e., district!) bishops. - This will be even more so for The Wesleyan Church, if the 2012 General Conference reduces their number of general superintendents to one (c.f., previous article).

There were a couple of things that I found disappointing in the book. I would like to have had more information on the worship structure of the Sunday worship services. There was no reference (as I recall) to Asbury ever using any part of Wesley's Sunday Service. (I know that the Methodist Episcopal Church early abandoned the use of the Prayer Book, but Wigger doesn't give us much of anything along those lines.) Likewise, I would like to have seen how the Lord's Supper was administered.

Also, I found Wigger to be a bit biased when it came to his discussion of Asbury's position concerning the doctrine of Christian Perfection and Entire Sanctification. He left one with the impression that, while Asbury was keen on teaching and preaching on Christian Perfection, and even on pressing for others to experience it in this life, nevertheless (Wigger implied) Asbury really believed that we all should strive to "go on to perfection." That is, consistent with much of United Methodism, Wigger pictured Asbury as not really believing that we can reach such perfection or really be entirely sanctified.

Nevertheless, the concern that Asbury did show, along with the reports from around the connection of those who were sanctified, work to point out Wigger's bias on this point. (One also wonders if this isn't a part of what Wigger means when, in his notes, he refers to Darius Salter's biography of Asbury as assuming "a decidedly Wesleyan perspective.")

Still, with those two complaints aside (especially the last one, where the material counteract Wigger's bias), this was a truly fantastic read!

One final comment concerning Christian Perfection: The reports given by Asbury, presiding elders and other preachers show that the "sloppy" use of the broad term sanctification when meaning entire sanctification was a part of American Methodism even before the advent of the "Holiness Movement," as such. Thus, it is difficult to blame later holiness leaders for using the imprecise language that had been part of their heritage for years.

Wigger's book is a 2009 publication of Oxford University Press. It is 543 pages long, inclusive of end notes and Index. It is available as an e-book, but it is not much more expensive to have a hardback on your shelf!

Are the Wesleyans Moving to One General Superintendent?

2011-12-05T11:45:00.000-05:00

The Wesleyan Church (the closest "sister denomination" to the Church of the Nazarene) may be changing their administrative structure come their 2012 General Conference. At least, that is the proposal of their General Board.

The proposal would include reducing their number of General Superintendents from three to only one.

Such a change would raise some interesting and some practical questions. For example, in their current structure (as I understand it), the General Superintendent is still the one who ordains their clergy. (The fact that they have drifted far away from their Wesleyan/Methodist . . . and biblical? heritage by calling those so ordained, "ministers" rather than elders/presbyters is an issue for another time.) - My guess would be that such a change would place the authority to ordain back in the district/conference and in the hands of the District Superintendent.

From my perspective, that would be an interesting move, because, elsewhere, I have proposed that District Superintendents ought to be called upon to ordain in the Church of the Nazarene, when General Superintendents are unavailable. (Currently, the presiding General Superintendent can delegate that responsibility in such rare cases, but to whom they are to delegate the act of ordaining is not specified.)

In some ways, this would demonstrate the correspondence of the District Superintendent to Bishop and General Superintendent to Archbishop, which really is the way that those positions seem to play out in at least The Wesleyan Church and the Church of the Nazarene.

Of course, one difference between the two denominations is that the Nazarene General Superintendents really are General Superintendents rather than simply "regional." That is, due to the more "federated" structure of the worldwide Wesleyan Church, their General Superintendents are actually elected by regions, for regions. On the other hand, the Church of the Nazarene is a global denomination wherein all of the General Superintendents are elected by the (global) General Assembly, and they all itinerate throughout the global denomination. - This move, should it happen, would make the United States much more like other world regions/nations within the worldwide Wesleyan Church.

One also wonders what impact this move would have on the regular joint meetings that take place between the Nazarene and Wesleyan Boards of General Superintendents. I would assume that such meetings would continue, but without a Wesleyan Board of General Superintendents, would the meeting be expanded to include others from the denomination?

It will be interesting to see what the 2012 General Conference does. It will also be interesting to see if this move will influence the Church of the Nazarene (or other Wesleyan-Holiness denominations.) It has been noted that some within the Church of the Nazarene have favored reducing our number of General Superintendents. (On the other hand, some have been in favor of expanding it; perhaps by doing away with our Regional Directors and replacing them with General Superintendents.)

Time will tell. At this point, it is a proposal by the General Board.

The full story can be read, here.

Women In Ministry: A Wesleyan & Pentecostal Perspective

2011-11-23T11:08:00.001-05:00

It is true, I'm not Pentecostal. I'm from that part of the Wesleyan tradition that has had a long history of . . . competitiveness with Pentecostals. - Oh, who am I kidding! Anyone who knows the history of the Holiness Movement and the Pentecostal Movement knows that they did not get along, to say the least. Nevertheless, the two traditions share many things in common, owing to their shared history. And, after many years of . . . difficulties, the academic wings, at least, of the two traditions have shared a number of regular interactions. This is most notably seen in the joint meetings of the Wesleyan Theological Society and the Society for Pentecostal Studies.

One issue about which the two groups seem to be on the same page is the issue of the place of women in ordained ministry.

I came across an article on this topic from a post on Facebook by theWesleyan Holiness Women Clergy. (Their Facebook page can be found, here.) The article entitled, "Was Paul For or Against Women in Ministry?" was posted in Enrichment Journal. It was written by Craig S. Keener, a professor of New Testament at Asbury Theological Seminary.

Given the fact that Wesleyan Anglicanism (i.e., those Wesleyans who embrace Wesley's Anglican liturgical and sacramental side, along with those Anglicans who embrace Wesley's general theological leanings) often find connections with those in the midst of the transition of Anglicanism in America (viz., folks in the ACNA, as well as some of the other "continuing" Anglican groups), and, given the fact that the role of women in (ordained) ministry is a major issue for many within the ACNA, I thought I would post a link to this article. It is also worth posting for those within the Wesleyan-Holiness tradition who, with their "conservative" evangelical emphasis, have sometimes been too influenced by "conservative" evangelicals from outside of our tradition.

Perhaps this article will be helpful to some who have, heretofore rejected women's orders. On the other hand, perhaps it will prove to fail to address other issues of which Pentecostals and Wesleyans are, as yet, unaware. In any case, I hope that the article is insightful. Though I have only skimmed through the article, I am confident that it shows that, at least for the Wesleyan-Holiness & Pentecostal traditions, the commitment to women's orders took place long before the "liberal" women's rights movement, and Wesleyans and Pentecostals looked to (not away from) the Scripture in order to support women in the role of clergy.

The article can be found, here.

Pray For Peace On the First Sunday Of Advent

2011-11-22T12:14:00.000-05:00

First Sunday In Advent
November 27, 2011
WORLD METHODIST EVANGELISM,
WORLD METHODIST COUNCIL
CALLS THE WORLD METHODIST MOVEMENT TOPRAY FOR PEACE IN EVERY TONGUE
IN THE NAME OF THE PRINCE OF PEACE

Click here for FREE Pray for Peace Resources!

On the first Sunday in Advent, 27 November 2011 the World Methodist Family on every continent will observe a sacred time of fervent prayer for peace and for all humankind. From the dawn of this day in the Kingdom of Tonga til the end of the day as the sun sets in Samoa in the South Pacific, the Methodist/Wesleyan family around the world will be praying for peace in many languages. Click here for Pray for Peace Resource Booklet and many other Pray for Peace Resources to help you make your First Sunday in Advent celebration a Prayer for Peace! (The above was taken from the WME website.)

In the United States, the World Methodist Council denominations are the African Methodist Episcopal Church, the African Methodist Episcopal Zion Church, the Christian Methodist Episcopal Church, the Church of the Nazarene, the Free Methodist Church, The United Methodist Church, and The Wesleyan Church. - I would encourage all pastors in these denominations to use the materials provided on the World Methodist Evangelism website. This need not dominate the service of worship or otherwise be "an imposition." But rather, simply including the bulletin insert and remembering to pray for peace during the prayers of the people (or pastoral prayer) can be an important act in union with our sisters and brothers in the larger Methodist family around the world.

Rejoice, the Lord Is King!

2011-11-19T13:24:00.000-05:00

In honor of Christ the King Sunday, I thought I would print a copy of Charles Wesley's great hymn, Rejoice, the Lord Is King, which we will be singing as our opening, processional hymn. - The hymn will be printed as it appears in the Sing to the Lord (Nazarene) hymnal and most other hymnals. While we (at Centenary UMC) will be singing it as it appears in The United Methodist Hymnal, it seems that they have made strange editorial changes in verses 1 and 4; changes that seem not to make sense. The predecessor hymnal, The Methodist Hymnal, retains the hymn as appears elsewhere.

It is interesting (and puzzling) to note that this hymn does not seem to appear in volume 7 of The Works of John Wesley: A Collection of Hymns for the Use of The People Called Methodists. If it had appeared in that volume, light may have been shed as to why the UMC hymnal changed the text.

Nevertheless, here is the hymn!

Rejoice, the Lord Is King

1. Rejoice, the Lord is King! Your Lord and King adore!

Rejoice, give thanks, and sing, And triumph evermore.

Lift up your heart;

Lift up your voice! Rejoice; again I say: rejoice!

2. Jesus, the Savior, reigns, The God of truth and love.

When he had purged our stains, He took His seat above.Lift up your heart;

Lift up your voice! Rejoice; again I say: rejoice!

3. His kingdom cannot fail; He rules o'er earth and heav'n.

The keys of death and hell Are to our Jesus giv'n.

Lift up your heart;

Lift up your voice! Rejoice; again I say: rejoice!

4. Rejoice in glorious hope! Our Lord, the Judge, shall come

And take His servants up To their eternal home.

Lift up your heart;

Lift up your voice! Rejoice; again I say: rejoice!

And so, I say to you, on this Christ the King Sunday, "Rejoice!" as, together with the people of God around the world, you worship Christ the King in the power of the Holy Spirit and to the glory of God the Father!

Christ the King Sunday

2011-11-18T11:58:00.000-05:00

This Sunday we will be celebrating Christ the King Sunday (or "The Reign of Christ the King")! - It is the last Sunday after Pentecost and the last Sunday of the Christian year. It is also the Sunday just prior to our entering into the holy season of Advent.

The observance of Christ the King Sunday is really a relatively new celebration. It was originally instituted by Pius XI, Bishop of Rome, for celebration on the last Sunday of October. However, after Vatican II, it was moved to its current location on the Christian calendar.

The lectionary readings for this Sunday during our current year (year A), are quite interesting. The Epistle lesson, Ephesians 1:15-23, presents an image that one might naturally think of for this celebration. There, Christ is seen as seated at the right hand of the Father "in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the age to come . . ." (NRSV).

The Gospel lesson, too, gives us an image of Christ the King. In Matthew 25:31-46, we see Christ in His glory with all of the angels. He is seated on His throne judging between the sheep and the goats.

But the Old Testament lesson, Ezekiel 34:11-16, 20-24, gives us another image. Oh, there is still a reference to the Davidic throne, but the over-riding image is that of the Good Shepherd gathering, tending, caring for, and healing His sheep. - Here we see Christ as the Shepherd/King.

And so, when we read the Gospel in light of the Old Testament passage, we begin to discover that we sheep, are really called to be just like our Shepherd/King. We are called into a life wherein we are transformed by the grace of God and the power of the Holy Spirit so that, like our King, we naturally reach out to feed the hungry, give water to the thirsty, welcome the stranger, clothe the naked, take care of the sick, visit those in prison.

This Sunday (and everyday!) may we celebrate and worship Christ our King, not only with our lips but in our lives, by giving up ourselves to His service, and by walking before Him in holiness and righteousness all our days (cf., "A General Thanksgiving," BCP). - May all glory be to God the Father, Christ our King, and the Holy Spirit! Amen!

My Take on Halloween

2011-10-28T12:33:00.000-04:00

The following is an article for our most recent church newsletter, but, given a recent video post I came across on facebook, I thought I would share it in this setting (with only a couple of slight modifications):

ALL HALLOW’S EVE

A few years ago, during a time of family devotions, we were talking about the “PACT” form of prayer: Praise, Ask, Confess, and Thank. In the devotion we were reading, we were also asked to read the Lord’s Prayer, and then the lesson asked which part of the Lord’s Prayer fit each letter of PACT.

The very first one, of course was Praise, and my wife asked what part of the Lord’s Prayer was praise. Well, I immediately raised my hand and said, “I know, I know.” And so, my wife called on me. Do you know which part of the Lord’s Prayer is considered praise? - “Our Father, who art in heaven; Hallowed be thy Name.” You see, in that prayer we are saying, “May your Name be hallowed.”

Now, when I said that, one of our kids immediately asked, “What does hallowed mean? Is it like Halloween?” - What do you think? When we pray, “Hallowed be thy Name,” is it like Halloween?

I think that question goes to the question that is often asked in Christian circles, “What do we do with Halloween?” - You know, when I was a kid, our church used to have Halloween parties every year. We used to hold it out in the woods at the Optimist Club building. It was a great time. I remember going, and our family arrived early one year. It was the year that I was dressed up like the Incredible Hulk. I had a rubber Hulk mask and inflatable muscles. Anyway, because we arrived early, we split up and hid. I think I hid behind a tree in the surrounding woods. Then we would each one “arrive” at different times, so as to help disguise who we really were. One year I was Scooby Doo. (That was before I could do the Scooby Doo voice.) We had a really great time.

However, as time went by, I encountered Christians at other churches (even within the same denomination) who would never do such a thing. From their perspective, Halloween was an evil, even Satanic celebration. It was to be avoided completely.

Some suggested Christian alternatives, sometimes called Hallelujah Parties, instead of Halloween Parties. These ranged from events where you could dress up, so long as there were no monsters, or evil costumes, to events where you could only dress as Bible characters, to no costumes allowed whatsoever. - And I learned never to assume anything about people’s position with regard to Halloween.

So it leaves us with the question, since there are a range of opinions, what ought we, as Christians, do about Halloween?

Well, when the question was asked, “What does hallowed mean? Is it like Halloween?” I said, “Actually, it is like Halloween.” - You see, to hallow is to make or to declare something or someone to be holy. We are saying to God, “Your name is holy.” - And Halloween is a form of All Hallow’s Evening, or All Hallow’s Eve; Hallowe-‘en. In other words it is the evening before All Hallow’s Day, or All Holy One’s Day, which we know as . . . All Saints’ Day. All Saints’ Day is celebrated on November 1st or the first Sunday, thereafter. Centenary will be observing All Saints’ Day this first Sunday of November (and Ann Thomas will be preaching! You won’t want to miss that service!) - All Saints, by the way, was one of John Wesley’s favorite days.

Now, since that is the case, it should at least make Christians stop and consider a bit before we simply declare Halloween to be evil and Satanic. - But, of course there is more to the story. - So, how did Halloween come about with all of our costumes and customs?

Well, in Ireland, the ancient Druids, prior to the arrival of Christianity, marked the coming of the new year on November 1st. Like so many groups, their calendars were governed by the seasons of the year, especially the times of harvest. Around November the season would changed from the time of harvest to winter; that is, to the time when things died.

October 31st was called Samhain (often pronounced SOW-in), the Celtic word for the end of Summer. In their Pagan superstitions they believed that on October 31st, the end of the year and the beginning of the time of death, the curtain between the living and the dead became blurred. On this night, it was believed that the ghosts of the dead would return to this world.

This was their reasoning: When the dead are buried, they are buried under the ground. During the Summer months, the grass is green and alive, the flowers bloom, the trees are full of life, and they are, therefore, able to keep the dead buried. But when the trees and flowers all die, and the grass turns brown, what is there to keep the dead buried? They are, therefore, able to escape . . . at least for that one night.

Well, in addition to damaging crops, it was believed that these spirits made it easier for the Druid priests to see into the future so that they could determine whether the crops would survive the winter, etc. Therefore, they would have a ritual of sorts involving a large bonfire, burning crops and animal sacrifices while wearing disguises (like animal costumes), which would confuse and ward off any evil spirits.

Now, by the ninth-Century, as the Church spread throughout the land, the Church did what the Church has always done. It sought to appropriate and redeem, or transform and sanctify the secular or the Pagan. It sought to “redeem the time” or the day, as St. Paul says, and claim it for Christ. And here is how the Church went about it:

Early on, it was the custom of the Church to remember the Martyrs. - As early as the 4th century the Church in the East held a feast to honor all of the martyred saints, together. On May 13, 610, relics of martyrs were moved from some catacombs to the Pantheon, and the bishop of Rome, Pope Boniface IV consecrated the building with the title of the feast of All Martyrs and All Saints and Our Lady.

Now, fast forward to the ninth-Century, again, when the Church had spread throughout the Celtic land. It was in 835 that the new bishop of Rome, Pope Gregory III, designated November 1st as All Saints Day, many believe in an attempt to Christianize the Celtic holiday. Thus, Samhain became All Hallow’s Eve, or Halloween. - By the way, we also know that by A.D. 1000, there were parades and bonfires and people dressed in costumes of saints and angels, etc. in order to honor and celebrate those saints who had died in the faith.

Now, in America, the Puritan settlers didn’t want anything to do with those Pagan, and more importantly foreign customs. But, when Irish immigrants came over, in such a new setting, their customs began to take on new forms. So, any remaining Pagan elements of their customs quickly vanished. Bonfires were often replaced with candles in pumpkins. (I’ll not take time to go into the history of the Jack-O-lantern.) Animal disguises to ward off evil spirits became children’s costumes. And an American holiday was born.

So, those customs that the Church failed to transform the good ole’ American marketplace succeeded in secularizing. - Unfortunately, it has also had great success in secularizing such holy days as Christmas and Easter, as well. So much so that many Christians fail to observe the important season of Advent in preparation for Christmas, and then once Christmas Day arrives, they are ready to pack everything away; thus, failing to celebrate the twelve days of the Christmas season. Oh, how we have allowed the secular marketplace to de-Christianize us! But that’s another story for another time!

So with all of this in mind, what ought we to do with Halloween? First, respect the convictions of those around us. But, having said that, my opinion is, let the kids (and adults) have fun. And as a Church, use the opportunity to teach our children (and adults) about those who have gone before us in the faith.

Now, in our post-modern, post-Christian age, with the resurgence of various spiritualities such as Wicca and Paganism, the Pagan versions of Samhain is experiencing a resurgence, at least in certain pockets of our population. But let we who are in Christ, join with St. Paul and the Church throughout the ages, and let us redeem the time for the glory of God!

Innerancy, Wesleyanism, and the Creedal Order

2011-10-21T15:25:00.000-04:00

It seems like it has been forever since I last posted! And it has been over a month. It is a shame, too, because there are a couple of articles I really would like to get posted. I suppose, though, I have been quite busy, but I will try to get back in gear!

I thought I would share a little about some of my recent reading. Yesterday, I received the most recent volume of the Wesleyan Theological Journal (the scholarly journal published by the Wesleyan Theological Society ). The Journal contained articles (based on the papers) read at the 2011 meeting of the Society. As I looked through the listed articles, W. Stephen Gunter's article caught my eye. Gunter teaches at Duke Divinity School, and his article is titled "Beyond the Bible Wars: Why Innerancy is Not the Issue for Evangelical Wesleyans."

As many may know, the issue of fundamentalism's relationship to conservative, evangelical Wesleyans is not a new issue. Likewise, the basic idea in the article that Wesleyans approach Scripture differently than the way fundamentalists approach Scripture was not new, either. Wesleyans look through soteriological eyes when going to Scripture, while fundamentalists, with their foundation in Reformed theology, begin by looking for propositional truths. - Quoting Wesley's famous "homo unius libri" paragraph*, Gunter says, "This soteriological use of the Bible as the source book for understanding the way to heaven and the life of holiness is different from the epistemological use of Scripture to verify factuality of rational propositions."

Well, as I said, the basic concept is not new, though much of the particular information was new to me. However, the thing that really caught my eye had to do with how this understanding of faith and the Bible is demonstrated in the very ordering of Anglican and Methodist Articles of Religion/Faith when compared to the Reformed Confessions. Gunter says:

     Unlike most other Protestant creeds (especially the Westminster Confession
     in the English context, which places Book One with its ten affirmations on
     the Bible first), the Anglican Articles affirm first the faith in the Trinity. After
     this comes affirmation of the nature of Christ, the descent into Hell, Christ's
     resurrection, and the Holy Spirit, all prior to the first mention of the Bible.
     And when we do get to the article on Scripture, it is not about rational
     authority per se, for it reads, "On the Sufficiency of the Holy Scriptures for
     Salvation." . . . This is a different emphasis and nuance than can be found in
     nearly any confession or creed of early Protestantism, especially those of the
     Reformed tradition that are foundational for Fundamentalism, especially as
     they have been interpreted by many Neo-Reformed Evangelicals for the last
     hundred years. As Paul Bassett [yay, Dr. Bassett!] has rightly pointed out,
     "By contrast, in most of the continental confessions, especially those of the
     Reformed tradition, the article on Scripture stands first, or, even prior to that,
     a preamble asserts the priority of the authority of the Bible." As we have
     seen, this is very much the case for many Calvinian evangelicals . . .

As this is true for the Anglican Articles, it is true also for the Methodist Articles, as well as those who, even though they have re-written their own Articles, have remained true to their Wesleyan/Methodist tradition. For example, the Free Methodists, Wesleyans and Nazarenes have all re-written the original Methodist Articles, but all of them maintain the order of Trinity, Christ, the Holy Spirit, and then Scripture. Further, even though The Wesleyan Church did fall into the fundamentalist position of confessing the Bible as "fully inerrant in their original manuscripts, the title of the Article does still speak of "sufficiency" and the Article, itself, does seem to still focus on essential doctrine and salvific concerns.

Interestingly, both the Free Methodists and Nazarenes avoid this fundamentalist position, while utilizing language that is familiar to fundamentalism. The Free Methodists say (at least in their 1995 Discipline - I don't have a newer version!), "[The Bible] bears unerring witness to Jesus Christ, the living Word . . ." (emphasis mine). Nazarenes say, "[The Holy Scriptures] . . . inerrantly revealing the will of God concerning us in all things necessary to our salvation . . ." (emphasis mine).   The language is familiar to fundamentalists, as I indicated, but the context is thoroughly Wesleyan. The Bible bears unerring witness to Jesus Christ, and the Scriptures inerrantly reveal the will of God concerning us in all things necessary to our salvation.

Again, though, the thing that I found fascinating is that the soteriological emphasis is demonstrated for Anglicans and Wesleyans in the very ordering of our creedal statements, and that is seen clearly when compared to the ordering of the Reformed creedal statements. As Gunter says, "For Anglicans and Wesleyans . . . the authority of Scripture has a soteric rather than rationalistically defined epistemic center. On this point, Wesleyans are more Anglo-Catholic (and early church and Eastern and Orthodox) than Puritan-Reformed!"

By the way, Gunter does consistently link Anglo-Catholics and Wesleyans throughout his article.

Another statement made by Gunter in this article that readers of this blog may find interesting is as follows: "In recent years, many Methodists have become enamored with Mr. Wesley's Anglican roots, especially his high-church liturgical expression, and have wanted to return to the liturgy, unfortunately quite often without taking Wesley's soteriological appropriation of Anglican theological method along with them. In so doing, we have often left Wesley and Wesleyan Methodism behind."

I wish that Gunter had fleshed that out a bit. I am not sure what, exactly he is talking about in the latter part of the quote. Perhaps, though, his quote is reflective of the my own observations concerning a number of my sisters and brothers in the Order of St. Luke. In the Order, I have observed (and I think I have mentioned it on the Wesleyan/Anglican facebook page) that many who are conservative toward Wesleyan when it comes to liturgy are, on the other hand, not very concerned about Wesleyan theology (or soteriology). Conversely, many who seem to be concerned to be conservative toward Wesley theologically (and soteriologically) seem to be completely uninterested in Wesley's liturgical commitments. - Perhaps Gunter is referring to those who are concerned about Wesley's liturgical commitments but who are less interested in his theology (and soteriology).

All in all, I really enjoyed Gunter's article, and I look forward to reading more of the articles in the WTJ.
___________________
*The full quote is: "God himself has condescended to teach the way [to heaven]: for this very end he came from heaven. He hath written it down in a book. O give me that book! At any price give me the book of God! I have it. Here is knowledge enough for me. Let me be homo unius libri [a man of one book]"

Another Favorite Hymn

2011-09-14T13:43:00.000-04:00

Yesterday, I had the opportunity to attend the Indiana Holiness Pastor's Day sponsored by the Wesleyan Holiness Consortium, and since this hymn was sung there, I thought it would be a good time to share a third favorite hymn. In fact, I have said that I would likely like these three (viz., And Can It Be?; The Love of God; and the one, below) to be included in my funeral . . . sometime, way, way off in the future(!).

This hymn has been called the "unofficial anthem" of the Church of the Nazarene (and my guess is that it is so for a number of holiness groups). It is sung at every Nazarene ordination service (to my knowledge, anyway). - In fact, I would kind of like to see the next general assembly make this the "official" anthem for the denomination.

It was written (words and music) by Lelia N. Morris in 1900. Mrs. Morris was a Methodist who wrote more than 1,000 gospel songs. She was a friend to the camp meeting, and she wrote a number of holiness hymns. Among them was this one.

Holiness unto the Lord

1. "Called unto holiness," Church of our God,

Purchase of Jesus, redeemed by His blood;

Called from the world and its idols to flee,

Called from the bondage of sin to be free.

(Refrain) "Holiness unto the Lord" is our watch-word and song;

"Holiness unto the Lord" as we're marching along.

Sing it, shout it, loud and long:

"Holiness unto the Lord" now and forever.

2. "Called unto holiness," children of light,

Walking with Jesus in garments of white;

Raiment unsullied, nor tarnished with sin;

God's Holy Spirit abiding within.

3. "Called unto holiness," praise His dear name!

This blessed secret to faith now made plain:

Not our own righteousness, but Christ within,

Living and reigning, and saving from sin.

4. "Called unto holiness," bride of the Lamb,

Waiting the Bride-groom's returning again!

Lift up your heads, for the day draweth near

When in His beauty the King shall appear!

Busic New NTS President

2011-09-09T14:00:00.000-04:00

Nazarene Communications Network has just announced that the Rev'd. Dr. David Busic has accepted the position of President of Nazarene Theological Seminary. Some will recall that Dr. Busic recently declined this election, but, apparently, God had other plans!

The story of Dr. Busic's acceptance can be read, here.

If one wants to read "the whole story," you can do so by clicking on the following headlines:

NTS elects new president; board asks individual to delay response

Oklahoma pastor considering NTS president position

Busic declines NTS presidency

Dr. Busic graduated from NTS one year prior to my graduating, so I am excited to see someone that I went to school with in this position.

Congratulations on to David on his election, and may God's richest blessings and anointing be upon him in this new area of ministry!

My Favorite Non-Wesley Hymn

2011-09-08T10:08:00.000-04:00

It is true. I do sing hymns (and other spiritual songs) not penned by Charles or John Wesley! When I was to first arrive as pastor at Centenary UMC, last year, I was asked some of my favorite hymns. Of course, the one in my previous post was at the top of the list, but I also included as my favorite non-Wesley hymn a hymn by Frederick M. Lehman, 1917 (actually, the third stanza comes from Meir Ben Isaac Nehorai, 1050). - They title of the hymn: The Love of God.

Unfortunately, this hymn does not appear in The United Methodist Hymnal! Yet, the good folks at Centenary got hold of a Nazarene hymnal, and the choir sang this hymn on my first Sunday!

May God bless you through the words to this hymn.

The Love of God

1. The love of God is greater far

Than tongue or pen can ever tell;

It goes beyond the highest star,

And reaches to the lowest hell.

The guilty pair, bowed down with care,

God gave His Son to win;

His erring child He reconciled,

And pardoned from his sin.

(Refrain) O love of God, how rich and pure!

How measureless and strong!

It shall forevermore endure

The saints' and angels' song!

2. When years of time shall pass away,

And earthly thrones and kingdoms fall,

When men who here refuse to pray,

On rocks and hills and mountains call,

God's love so sure shall still endure,

All measureless and strong;

Redeeming grace to Adam's race

The saints' and angels' song.

3. Could we with ink the ocean fill,

And were the skies of parchment made,

Were ev'ry stalk on earth a quill,

And ev'ry man a scribe by trade,

To write the love of God above

Would drain the ocean dry;

Nor could the scroll contain the whole,

Tho' stretched from sky to sky.

Perhaps the Greatest Hymn Ever Penned

2011-09-03T11:03:00.000-04:00

It is, at least, one of the greatest hymns ever penned, and it is my absolute favorite. And, yes, it is a Wesley hymn:

And Can It Be?

And can it be, that I should gain

An interest in the Saviour's blood?

Died he for me, who caused his pain?

For me? Who him to death pursued?

Amazing love! How can it be

That thou, my God, shouldst die for me?

'Tis myst'ry all: th'Immortal dies!

Who can explore his strange design?

In vain the first-born seraph tries

To sound the depths of love divine.

'Tis mercy all! Let earth adore!

Let angel minds inquire no more.

He left his Father's throne above

(So free, so infinite his grace!),

Emptied himself of all but love,

And bled for Adam's helpless race.

'Tis mercy all, immense and free,

For, O my God, it found out me!

Long my imprisoned spirit lay,

Fast bound in sin and nature's night.

Thine eye diffused a quick'ning ray;

I woke; the dungeon flamed with light.

My chains fell off, my heart was free,

I rose, went forth, and followed thee.

No condemnation now I dread,

Jesus, and all in him, is mine.

Alive in him, my living head,

And clothed in righteousness divine,

Bold I approach th'eternal throne,

And claim the crown, through Christ my own.

(Charles Wesley, 1738)

Comments listed in The Works of John Wesley, Vol. 7, A Collection of Hymns for the Use of The People Called Methodists, indicate that the hymn was originally entitled "Free Grace." It is said that this hymn was written immediately following Charles' conversion on May 21, 1738. They surmise that it is probable that this hymn was sung when John came late in the evening of the 24th to announce his own conversion (322).

Also in the notes, it is mentioned that Dr. Bett was of the opinion that John had authored this hymn, rather than Charles (though, it seems, that the vast majority of people have assumed Charles' authorship). And, it is stated that the opening question is decisive for the whole of Wesley's theology (323).

What is your favorite hymn?

A Couple of Wesley Hymns

2011-08-29T11:54:00.000-04:00

I thought I would share, as I occasionally do, a couple of the Wesley hymns that were a part of my Morning Prayer time, this morning. These were taken from Hymn Poems of Charles Wesley for Reading and Singing, issued by Tidings, Nashville, TN.

16. Depth of Mercy!

Seymour. 7.7.7.7.

Depth of mercy! can there be

Mercy still reserved for me?

Can my God His wrath forbear -

Me, the chief of sinners, spare?

I have long withstood His grace,

Long provoked Him to His face,

Would not hearken to His calls,

Grieved Him by a thousand falls.

Now incline me to repent;

Let me now my sins lament;

Now my foul revolt deplore,

Weep, believe, and sin no more.

There for me the Saviour stands,

Holding forth His wounded hands:

God is love! I know, I feel,

Jesus weeps and loves me still.

17. Jesus, the Sinner's Friend

Federal Street. L.M.

Jesus the sinner's Friend, to Thee,

Lost and undone, for aid I flee,

Weary of earth, myself, and sin:

Open Thine arms, and take me in.

Pity and heal my sinsick soul;

'Tis Thou alone canst make me whole:

Dark, till in me Thine image shine,

And lost, I am, till Thou art mine.

At last I own it cannot be

That I should fit myself for Thee;

Here, then, to Thee I all resign;

Thine is the work, and only Thine.

What shall I say Thy grace to move?

Lord, I am sin, but Thou art love:

I give up every plea beside -

Lord, I am lost, but Thou hast died.

Nazarene Superintendency/Episcopacy Reconsidered, Part II: My Objections Reconsidered

2011-08-12T20:09:00.000-04:00

As stated in my previous post ("Part I"), I have consistently been outspoken when it comes to clearly identifying the Nazarene general superintendents as bishops. I also indicated that there are others in our midsts who have given the title bishop to our district superintendents, and that I have opposed this view for three major reasons (as will be discussed, below).

In that first post, I set out to show the basis and foundation of the Nazarene superintendency/episcopacy. There, I made clear that the superintendency within Wesleyan/Methodist denominations (including the Church of the Nazarene) constitutes the episcopal element of their government structures. - I will not rehearse that, here. (That's what the first post was for!)

In this, second part, I will be turning my attention to the view that district superintendents ought to be identified as bishops, and the three major reasons that I have opposed this position, holding that the designation of bishop belongs to general superintendents.

The three major reasons for my opposition to identifying district superintendents as bishops are:

     1.) Wesley's Intent
     2.) Ecumenical/Fraternal Relations Within American Methodism, and The Consistent Structure of American Methodism
     3.) The Authority to Ordain

Wesley's Intent

As shown in the previous post, Wesley "ordained" Thomas Coke to oversee the Methodists in America, and instructed him to ordain Francis Asbury for the same oversight. The oversight that the two were to share was understood to be the general oversight of the people called Methodists in America. They were to be general superintendents, not simply district superintendents. While it turns out that Asbury truly became the bishop of American Methodists, the intent was that the two men would share this role . . . with Wesley, himself, still clearly exercising . . . (at least) parental authority. (cf. Wesley's letter, which accompanied The Sunday Service. It clearly shows Wesley's continued authority. He, after all, appointed Coke and Asbury and gave instructions concerning The Sunday Service, etc.)

The issue here is that Wesley intended Coke and Asbury to be general superintendents. Unlike the ordinal of the Church of England, Wesley did not make provisions for different levels of superintendents (the CoE's ordinal speaks of bishops and archbishops). - Admittedly, I have not done sufficient research into the history of the development of presiding elders/district superintendents, or the expansion of the general superintendency during Wesley's life. However, it seems clear enough that Wesley's intent was that the episcopal role would be expressed in the general superintendency.

With that in mind, I have consistently identified the general superintendency with the episcopacy, and I have rejected the idea that district superintendents should be identified as bishops.

But, is this valid?

Upon further reflection and "reconsideration," it can be said that Wesley, whatever his intent, did not ordain Coke or instruct that Coke ordain Asbury as general superintendents. The ordinal clearly shows that they were ordained simply as superintendents. There was no designation of general or district; just superintendent.

They were, of course, understood to be general superintendents, as the Book of Discipline clearly indicates to this day. However, the point is, it was Wesley's intent that the episcopal role be expressed in the superintendency, itself; the superintendency is what expresses episcopal oversight. He could not have foreseen the day when the United Methodist Church would have expanded the episcopacy so vastly with so many bishops. Nor could he have foreseen the day when the church would develop such a vast district superintendency to assist the bishops. Thus, Wesley simply spoke of the superintendency.

Therefore, it is not really fair to impose upon our current, developed situation the original intent of Wesley, who is not here to express what he would do in our situation. It is sufficient to say that, for Wesley, the episcopacy rested in the superintendency, pure and simple. Since the superintendency now consists of the general superintendency, as well as the district superintendency, it is legitimate to view the district superintendency as an expansion of the episcopacy. (In fact, even the UMC Discipline states that the district superintendency is an extension of the episcopacy.)

So, in my "reconsideration," I have concluded that the first of my three reasons for opposing the identification of district superintendents as bishops is not really valid.

But what about the other two reasons?

Ecumenical/Fraternal Relations Within American Methodism, and The Consistent Structure of American Methodism

Here, I have argued that American Methodism, across the board, has identified general superintendents, not district superintendents, as bishops, and it would confuse matters in relationship with our Wesleyan/Methodist sisters and brothers if we began to do something so inconsistent as speaking of district superintendents as bishops. - (I have consistently been an active supporter for better relations within the Wesleyan/Methodist family. By God's grace, I have played a significant role in the Church of the Nazarene joining the World Methodist Council, and I have actively sought the exploration of merger with The Wesleyan and Free Methodist churches, including the writing of General Assembly resolutions to that affect. Plus, I'm a Nazarene pastoring a United Methodist Church!) So, there is the ecumenical/fraternal relationship issue.

Related to that is the idea that identifying district superintendents as bishops would simply be inconsistent with how American Methodism has developed.

Again, I have not done the research on all of this, but . . . - At some point, early on, American Methodism developed the presiding elder as one who assisted the bishop in limited geographical areas. Obviously, as the name implies, this person was an elder who "presided" over what were eventually identified as districts. (Confessing, again, I don't know the details of this development in history).

Phineas Bresee, the principle founder of the Church of the Nazarene, served as a Methodist Episcopal presiding elder in both Iowa and California.

To this day, the African (American) Methodist denominations use the term presiding elder. The UMC, however, along with the Free Methodists, Wesleyans and Nazarenes, use the terminology of superintendent. All of the latter denominations (with the exception of the Free Methodists, I believe) now refer to them as district superintendents. (I believe the Free Methodists just use the term superintendent, which, itself, is interesting in light of Wesley's ordinal.) - What is clear is that, even the denominations that use the term, bishop, do not identify district superintendents/presiding elders as bishops. - Therefore, to identify Nazarene district superintendents as bishops would be inconsistent with the rest of American Methodism.

But, is this a valid reason for opposing the identification of district superintendents with bishops?

It would, I think complicate some aspects of relationships. However, the truth is, as consistent as the government structure has been among American Methodist denominations, there is still quite a lot of inconsistencies. Let me list a few: The use of the term bishop, or general superintendent. The use of the term district superintendent, or presiding elder. In the case of The Wesleyan Church, the use of the term minster instead of elder. Deacons: some have them, some don't; for some they are transitional, for others permanent. The appointment or call system. General, jurisdictional, conference, and district levels; some have all, some have combined levels, some have eliminated certain levels. Terms for bishops: some are for life, some for 4-year terms. For some, the g.s. is elected at the General level, for others, at a different level. Some denominations operate as a global denomination, others operate more like a federation from different world areas.

All of that is to say, while there is a good bit of consistency within the American Methodist structure, there are already considerable differences in the development of each denomination.

Then, there is the consideration of global Methodism. In the "mother church" of British Methodism, there is no episcopacy (at least not in terms of a superintendency). They maintain a conference that elects a president. If one were to look at the Methodist Church in Nigeria, however, one would see a very developed structure that would remind one of Anglicanism with its dioceses and synods, bishops, archbishops and prelate, etc. Global Methodism has clearly developed its structures in various ways. In fact, it has been truly stated that the episcopacy is not essential to Methodist structure, but rather, if there is an essential nature to a Methodist structure it would be some form of the connectional system (which, of course, underlies American Methodists, as well).

It should also be stated that the means of oversight for general superintendents and district superintendents differ among the respective denominations. - I will not go into this too much, but, for example, United Methodist bishops are residential within their conference, while Nazarene general superintendents, though presiding at district assemblies, are not residential, but rather cover many districts throughout various world regions. Further, it can be argued that a Nazarene district superintendent, in many ways, not only fulfills the role of the UM d.s., but also many of the roles of the UM bishop.

So, I am forced to conclude that, while identifying Nazarene district superintendents as bishops would be unique in America, it cannot be said that such uniqueness, alone, provides a valid reason for not doing so. This is especially the case when it has been clearly demonstrated, even in the UMC Book of Discipline, that the district superintendency is an extension of the episcopacy. In fact, chapter three of the UMC BoD, which covers bishops and district superintendents, is titled, "The Superintendency."

Well, upon further consideration, I have had to conclude that two of my arguments are really not sufficient to continue to deny that district superintendents are bishops. So now I turn to my last major reason for opposing the identification of district superintendents as bishops.

The Authority to Ordain

Let me state a couple of matters up front. I have no desire to discuss, at this point, Wesley's authority to ordain. For the sake of this article, it is my position that orders derived from him are valid, and that Nazarene orders are valid, as well. Anglican readers of this blog will disagree. Roman Catholic readers with disagree with the validity of both of our orders. - This article is not about that.

Second, it is clear, from Wesley, and within Methodism, that the right to ordain, in terms of transmission of orders, comes from the order of elder, itself. None of the American Methodists understand the episcopacy/superintendency to be a separate order. (Some may wish to argue that it should be, but that is beyond the scope of this article.) - Wesley, in his letter to the American Methodists, said, "Lord King's account of the primitive church convinced me many years ago, that Bishops and Presbyters (Elders/Priests) are the same order, and consequently have the same right to ordain . . ."

That does not mean that, within the structure of our respective denominations, any elder can ordain at his/her whim. Rather, it seems to be consistent among those Methodists that have a superintendency/episcopacy that the right to ordain lies with the general superintendent. That is, by virtue of his/her representative office, the g.s. has the authority to ordain. - Now, I believe it is the case in all of the American Methodist denominations (though I am not certain of this) that other elders are involved in the laying on of hands. - [As an aside, I had the privilege to attend ordination services this summer for United Methodists, Nazarenes and Wesleyans. The UM had representative elders join the bishop. The Wesleyans had their (ordained) ordination board join the g.s. And all of the Nazarene elders (and deacons!) present participated in laying on hands, with the g.s.] - However, it is the g.s./bishop, alone, who actually ordains.

Within the Church of the Nazarene, if the g.s. is unable to be at an ordination service he/she may designate another elder to ordain on his/her behalf, under the authority of the g.s.

Now, here is the issue. I understand the authority to ordain to rest in the episcopacy (again, as an office, not necessarily as a separate order; I'm not arguing that, here). And, I have no problem with the presiding general superintendent (the "senior superintendent," or, dare I say, "archbishop") having the right and authority to do the ordaining in a denomination, when present and presiding. However, on those occasions when the g.s. is unable to be at the service of ordination, if we are to consider the d.s. to be a bishop, it would seem to me that she/he ought to be the one to ordain (rather than, simply an elder designated by the g.s.).

- [I would love to hear from some Anglicans who have bishops, archbishops, etc. about how the authority to ordain works in that kind of "ranking" (for lack of a better word.]

I do not mind a "ranking" of authority (e.g., the g.s. "out-ranks" the d.s., and, thus, is the one who ordains), but if the d.s. is a bishop, she/he ought to specifically be identified in that "rank" with authority to ordain. - [As another aside, I do not yet know what I think about how the regional director fits into all of this. Frankly, I need to brush-up on exactly what that role is all about. Truth be told, I don't think we shoud have ever developed regional directors. Instead, I think we should have continued our pattern of expanding the number of general superintendents, but we now have what we have. I do know that regional directors are not identified as superintendents, nor are they elected by an assembly like the d.s. and g.s. - But I will leave aside the regional director, for now.]

Since the d.s. is not given explicit authority to ordain in the absence of a g.s., I have difficulty viewing them as bishops . . . at that point.

Nazarene . . . Archbishops?!

Nevertheless, apart from the function of ordaining, I no longer see any reason to not identify district superintendents as bishops. It is clear that they are a part of the superintendency/episcopacy/oversight of the church. However, just as other episcopal structures include rankings, or levels, of episcopacy (e.g., bishops and archbishops), this conclusion would imply that the district superintendent would corospond to bishop, and the general superintendent would corospond to archbishop. - Now, if Nazarenes aren't willing to us the term bishop, they certainly aren't going to us the term archbishop!

Perhaps, as we look forward (especially in terms of what kinds of resolutions might be written for 2013!), it might be best not to try to put forward anything that uses the term bishop (and certainly not archbishop!). - After all, the last time I tried that (in a footnote, even!), it didn't make it past our district committee! - I would, however, like to see a new sentence placed at the opening of our section on the district superintendent, as well as the section on the general superintendent, that simply states that the episcopal element of our representative government is expressed in terms of the superintency (or something like that). Such a statement (in both locations) would clearly state what many of us have been arguing all along. It has support in other parts of the Manual. It avoids the term, bishop (and certainly archbishop!), while retaining the terms, district and general superintendent. Yet, it would make clear that our superintendency is our expression of the episcopacy. (Still, frankly, I think it will take a lot of work to get this through district committees, not to mention G.A.)

The other thing that I think needs to happen is the changing of the paragraph that says that the g.s. can designate another elder to ordain under the authority of the g.s. I think, if we are going to identify the d.s. as bishop, we have to get the d.s. specifically in that paragraph. (With a corosponding paragraph under the duties of the d.s. that talks about ordaining in the absence of the g.s.)

So, here we are. Upon "reconsideration," it seems that I have changed my views. - Should I have changed them? Do my reasons for doing so make sense? Ought the rest of American Methodism change their terminology, as well? - What do you think?

Nazarene Superintendency/Episcopacy Reconsidered, Part I: Setting the Stage

2011-08-11T10:34:00.000-04:00

Nazarene General Superintendents

For those who have followed this blog over time, it will come as no surprise that I have consistently been outspoken when it comes to clearly identifying the Nazarene general superintendents as bishops. - I will discuss the basis for that in the midst of this first of two posts.

However, there are others in our midsts who have given the title bishop to our district superintendents. - I have opposed this view for three major reasons:

     1.) Wesley's Intent
     2.) Ecumenical/Fraternal Relations Within American Methodism, and The Consistent Structure of American Methodism
     3.) The Authority to Ordain

I will develop and address those three reasons in part two of my "reconsideration."

First, then: Laying the basis and foundation of the Nazarene superintendency/episcopacy.

Most who read this blog will understand that the Church of the Nazarene is a Wesleyan-Holiness expression of Methodism. It was born out of the 19th Century Holiness Movement. Behind each of the major parent denominations that merged together in 1907 and 1908 to form the current denomination, there lay a number of schisms from the Methodist Episcopal Church and the Methodist Episcopal Church, South. - That is to say, unlike The Wesleyan Methodist Church or the Free Methodist Church, the Church of the Nazarene was not a schism, itself. It was a uniting group, uniting many of the Wesleyan-Holiness people across the nation. Some of those who united did not have a Methodist background, but they did accept the Wesleyan emphasis on holiness of heart and life, and they understood that they were joining a denomination that was essentially Methodist. Further, in early leadership, theology/doctrine, government, etc., the Church of the Nazarene is clearly identifiable as Methodist*

John Wesley

The Nazarene superintendency, then, finds its roots in American Methodism, and beyond that, in the founder of Methodism, the Rev'd. John Wesley.

Francis Asbury

When Wesley sent his The Sunday Service of the Methodists in North America to the American Methodists, he did so via the hands of the Rev'd. Dr. Thomas Coke. Coke, like Wesley, was a priest in the Church of England. However, prior to his coming to America, Wesley laid hands on Coke and "ordained" (yes, ordained) him "Superintendent" for the Methodists in North America.** He instructed Coke to ordain Francis Asbury, deacon, elder and superintendent. The two were to be "general superintendents" of the Methodists in North America. - It was a short time later that (much to Wesley's frustration) the two men began to use the term bishop in place of general superintendent. - And there were plenty of good reasons for them to do so.

First, it was clear that the term superintendent was simply another way of identifying the episcopacy. The Greek word, itself, while usually translated as bishop, actually means overseer (i.e., one who superintends). A superintendent, then, is an overseer or bishop.

This identification is clear in that, even when the term superintendent was being used, the newly formed denomination was called the Methodist Episcopal Church. Further, the "ordination" rite used by Wesley for Coke, and used by Coke for Asbury, and printed in The Sunday Service, was simply the rite for making bishops in the Church of England. The term, bishop, was simply replaced with the term, superintendent.

Charles Wesley

Also confirming this identity was Charles Wesley's scathing response:

So easily are bishops made

By man or woman's whim!

Wesley his hands on Coke hath laid,

But who laid hands on him
(As quoted in Manschreck's A History of Christianity, vol. 2, p. 294)

Charles clearly understood that Wesley had acted to make Coke a bishop.***

To this day, the United Methodist Church, in The Book of Discipline, identifies the bishop as a general superintendent. (Another aside: despite Wesley's rite of "ordaining superintendents," American Methodism is united in stating that the office of bishop is just that, an office. It is not understood to be a separate order from that of elder.)

When we look to the various (major) Methodist denominations in America, we discover that: the United Methodist Church (as the MEC) went from using the title general superintendent to the title bishop; the three African Methodist denominations have continued to use the term, bishop; the Free Methodists originally used the term, general superintendent, but changed it to bishop; The Wesleyan Church and the Church of the Nazarene, both use Wesley's term of general superintendent.

Phineas Bresee

Carl Bangs, in his book, Phineas F. Bresee: His Life in Methodism, the Holiness Movement, and the Church of the Nazarene, says that whenn Bresee chose the term general superintendent, he knew well that this was the Methodist term for "bishop." - Likely, this was a wise choice, in that one of the issues that holiness people had was the perceived abuse of power by Methodist Episcopal bishops. Using the other term, not only harkened back to Wesley's language, it also distanced the Nazarene "episcopacy" from that of the Methodist Episcopal Church. Additionally, unlike the Methodist bishops, who were elected for life, Nazarene general superintendents would serve four year terms. They could be re-elected at each General Assembly, but they had to be re-elected in order to stay in that office.

The denominations mentioned, above, have each developed their understandings of the power, authority and role that their general superintendents/bishops. The three African Methodist denominations are very similar to each other and the UMC. The Wesleyans, Free Methodists, and Nazarenes are similar to each other (though there are differences, with the FMC leaning toward the episcopal side, and The Wesleyans leaning toward the congregational side of their connectional governments).

All of this should make it clear that, for Nazarenes (and other Wesleyan/Methodists in America), the superintendency is their episcopacy, and a general superintendent is a bishop.

Further, the Church of the Nazarene, itself, has identified the superintendency with the episcopacy. Admittedly, this is not as prominant as I would like, and it has not always been in a way that I would like. In fact, it often makes this identification as it is describing the limitations of our superintendency/episcopacy. Nevertheless, the identification is made.

For example, in recent editions of the Manual, our general superintendents' "Foreword" has stated, "The government of the Church of the Nazarene is distinctive. In polity it is representative - neitherly purely episcopal nor wholly congregational" (p. 6, emphasis mine). In the "Preamble" to our section on "Government," it is stated, "The government of the Church of the Nazarene is representative, and thus avoids the extremes of episcopacy on the one hand and unlimited congregationlism on the other" (p. 62, emphasis mine).

In Called Unto Holiness: The Story of the Nazarenes: The Formative Years. vol. 1, it is recounted how there was a (perceived) need to ". . . 'correct any interpretation' that the church's government was episcopal in form." (In other words, the government was understood by many to be episcopal!) The resolution at that General Assembly (which passed!) stated, "We are not an episcopal church in the common sense of that term" (emphasis mine). The statement went on to explain the limits of the superintendecy's oversight, stating that "Our pastors are the overseers of their particular charges" (p. 247).

Those Nazarene quotes should indicate that: 1.) The Nazarene form of government is not purely an episcopal form of government. - None of the American Methodist denominations have a purely episcopal form of government, but rather all have a modified episcopal government. It is a connectional, representative government that includes an episcopacy. Each of the denominations lean, to greater or lesser degrees, toward or away from the episcopal side of their respective government. The UMC, AME, AMEZ and CME lean more heavily toward the episcopal side. The FMC leans somewhat less in that direction, while The Wesleyan Church leans more toward the congregational side of their connectional/representative government. Nazarenes are probably between the TWC and the FMC. - It should be noted that not even The Episcopal Church (Anglican) in the U.S.A. has a purely episcopal form of government (much to the confusion and frustration of some global south Anglicans). - 2.) The Nazarene form of government blends epicopal elements with congregational elements as it forms its representative government. 3.) The episcopal side of the Nazarene government is expressed in its superintendency.

What should be clear from this post is that the superintendency within Wesleyan/Methodist denominations (including the Church of the Nazarene) constitutes their episcopacy. It was not the intent of this post to argue that the Church of the Nazarene has an episcopal form of government. Rather, it was the intent to show that the Nazarenes, like other American Methodists, have an episcopal element in their government structure. Further, it was the intent to demonstrate that that episcopal element is expressed in our superintendency. Specifially, it was the intent to demonstrate that general superintendents in Wesleyan/Methodist churches are to be understood as bishops.

In the second part of this "reconsideration," I will look at the view that district superintendents ought to be identified as bishops. I will further discuss and "reconsider" my three major reasons for opposing this position, viz., 1.) Wesley's Intent; 2.) Ecumenical/Fraternal Relations Within American Methodism; and 3.) The Authority to Ordain.

____________________________________

*cf., especially, Our Watchword & Song: The Centennial History of the Church of the Nazarene, edited by Floyd Cunningham. (Beacon Hill Press of Kansas City. 2009). - This history emphasizes that Nazarenes not only have a Methodist heritage, but they maintain an underlying Methodist identity. Nazarenes are Methodists. - This emphasis was confirmed in emailed conversations with the book's editor and conversations with one of the contributing authors.

**I have no desire to get into the conversation of Wesley's authority to ordain. That will take too much time and distract from the immediate subject at hand. Suffice it to say, Wesley understood that elder and bishop were essentially the same order. However, that did not mean that any elder could, at any time, simply choose to ordain. Rather, for Wesley a number of things came together leading to his ordaining. 1.) God providentially giving him leadership of the entire Methodist movement (because of which, Wesley could say that he understood he was as much a New Testament bishop as the Archbishop of Canterbury). 2.) The emergency situation of those in American not having access to the sacrament, and the refusal of Church of England bishops to act. 3.) The fact that he was not interfering with the established government and realm of the Church of England.

***I should mention that, it is true, John Wesley was not happy that the two general superintendents were now calling themeslves bishops. However, the evidence seems to indicate that the reasons for his negative response was not because he did not understand the superintendency to be the episcopacy. Rather, it seems to have more to do with a fear of a sense of pride and, possibly, the additional trouble that he might experience from other Anglicans.

Additional WMC Information

2011-08-06T09:06:00.000-04:00

Just wanted to post a couple of additional comments concerning the post, below, about the World Methodist Conference.
In the post, below, I listed a page link for news releases from the WMC. That page now contains newsletter download links for Day One, Two, and Three. - Even though the Conference concludes tomorrow, I would encourage those interested to keep visiting that page for continued/late updates.

Also, the Facebook page has really been putting out a considerable amount of information and pictures, including the one, below, which shows the Church of the Nazarene banner among some of the other denominational banners.

Wesleyan-Holiness Mergers Not Taking Place Anytime Soon

2011-08-05T13:31:00.000-04:00

Nazarene Communications Network (on Tuesday) made the following announcement on their facebook page:

"The Board of General Superintendents recently met with several sister denominations. Of interest was a special facilitated session to explore the many issues involved in a possible merger. We can report the group voted to not pursue merger at this time. However, leaders of these denominations are working on a global alliance. More information will be posted when made available."

No information was given as to the specific denominations involved in this special facilitated session. Hopefully we will be able to find that information in the near future.

I have to say, I like the idea of a global alliance. It is a step in the right direction.

As many of you will know, I sent a resolution to the last Nazarene General Assembly that would call us to approach The Wesleyan Church and then the Free Methodist Church in order to pursue possible merger. The G.A. committee amended the resolution so as to no longer talk about merger, but rather closer partnering.

I would still like to see merger talks for two theological reasons. First, I think we must take seriously Christ's prayer that we be one. Second, I think it drastically undermines the holiness message when so many (relatively) small denominations claim "perfect love" as our distinguishing doctrine, and yet we cannot seem to get together.

However, rather than try to put forward another resolution for merger (especially in light of these recent developments), I would like to see the Church of the Nazarene, The Wesleyan Church, and the Free Methodist Church work together to develop a united set of Articles of Faith/Religion, a common preparation process for ordination, and a common ordinal (with recognition of each other's clergy) with a goal of having our General Assembly/Conferences declaring that, while we remain separate organizationally, nevertheless we understand ourselves to be essentially one church.

(I have specified the three denominations because we The Wesleyan and Free Methodist churches are most like the Church of the Nazarene. We share, not only a Wesleyan-holiness commitment (like other Wesleyan-holiness denominations), but also similarities in government/structure, as well as a strong Methodist heritage. All three of these denominations share membership in the National Association of Evangelicals, the Christian Holiness Partnership, the Wesleyan Holiness Consortium, and the World Methodist Council.)

The ACiNA's New Ordinal

2011-08-04T20:03:00.000-04:00

Well, I'm not always up to date, but recently the Anglican Church in North America has approved their new ordinal. It was actually approved on June 24. Sorry I didn't catch this earlier! (I personally find this to be timely, none-the-less, given a couple of posts that I have in the works and will hopefully have out soon. It is also timely in that I have had the opportunity this summer to attend ordination services for three Wesleyan/Methodist denominations, viz., the United Methodist Church, the Church of the Nazarene, and The Wesleyan Church.)

The article related to the approval of this new ordinal can be found, here. A PDF copy of the ordinal, itself, can be viewed, here.

Those who have been waiting for a new Book of Common Prayer for the newly formed (still forming?) denomination will have to wait a bit longer. However, I'm sure they will find the ordinal to be of interest.

I know that many have been waiting to see how the new ordinal will deal with women's orders. What kind of language will they use? This has been of special concern for some of my friends in the Reformed Episcopal Church. The following information, printed in "General Information and Notes . . ." is telling:

"Throughout the entire ordinal, language referring to the number of ordinands (he/them) has been placed in italics. This is to aid the presider in shifting plural language to singular, and singular to plural. This is also the case when referring to the gender of the ordinand (in the liturgies for the ordination of Deacons and Priests)."

Indeed, the singular masculine has been used in italics, throughout. - REC folks will be happy about that, but not so happy about the above quoted note.

This issue of women's orders is (as I understand it from some of my REC friends) a major issue that could determine whether the ACiNA will be able to hold together as a cohesive group.

In fact, the idea that the Archbishop presented in his recent address to the new denomination (viz., that members now think of themselves as ACiNA first and whatever originating group second) seems to me to be wishful thinking. The fact that the REC, for example, continues to identify itself as the Reformed Episcopal Church and continues to elect a presiding bishop seems to imply that they still view themselves as REC first and ACiNA second.

How does an REC priest view things? They have their own bishop, then the presiding bishop of the REC, and then the Archbishop of the ACiNA. And how do the REC bishops view matters (and how are they viewed by others)? They are all a part of the ACiNA bishops; equal with each other, but then there is their own presiding bishop.

Anyway, this post was supposed to simply report the new ordinal. I confess that this latter stuff comes from an idea for a post that I was wanting to write, but never got around to writing. - Still any REC comments would be quite welcome!

Hope you enjoy the ordinal!

2011 World Methodist Council/Conference

2011-08-03T09:39:00.002-04:00

The World Methodist Council is currently meeting in connection with the 20th World Methodist Conference in Durban, South Africa. The Council has been meeting since August 1, and it will end its meeting today, August 3. The Conference will begin tomorrow, August 4, and continue through August 8.

The World Methodist Conference takes place every five years. In 2001, I had the privilege of serving the Church of the Nazarene as one of four official delegates to that year's Conference in Brighton, England. The 2011 theme is "Jesus Christ - for the Healing of the Nations."

The WMC, having just received three new denominations into its membership, now has 77 member denominations in 135 countries. (- I have to say, I have always had a problem with that last number, because the Church of the Nazarene, itself, has a presence in over 156 world areas! So, I'm not sure where they are getting their figures, but . . .)

For news releases throughout the Conference, you can visit this page at the World Methodist Council site. (I would have had this information up earlier, but they just published news articles, today.)

There are seven World Methodist Council denominations in the United States. They are: the African Methodist Episcopal Church; the African Methodist Episcopal Zion Church; the Christian Methodist Episcopal Church; the Church of the Nazarene; the Free Methodist Church; the United Methodist Church, and The Wesleyan Church.

Looking For Free Methodist Statistical Clarity

2011-07-14T14:08:00.000-04:00

Stats, especially membership stats, for denominations are in interesting thing. It seems that everyone wants to make their stats look as good as possible. I remember when the Church of the Nazarene used to compare its world wide stats and included membership stats for the United States. When the denomination began to get considerably larger outside the United States, it began to talk about the U.S. and Canada. The latter can, of course, be justified in that it refers to the U.S./Canada Region. Still, it appeared that there was an attempt to hold onto the dominance of the U.S. church in membership.

From what I have been able to see (and perhaps I just haven't found the correct report, yet!), the Free Methodists are going even further than Nazarenes (see below). According to their World Missions Report at General Conference, their global membership is now near the 1 million mark (the actual number is 962,289 in 2009, up from 515,951 in 2000). - I confess, I was surprised and impressed by this. - I congratulate the Free Methodist Church for all that they are doing, by God's grace, for the sake of Christ.

However, when they break down their membership by . . . regions(?), they indicate that their membership for the U.S./U.K./Canada . . . Yes, U.S./U.K./Canada! We are talking about the Free Methodist Church of North America, and they are including U.K. stats?! Not to mention the fact that their global organization is more of a federation than, say, the way Nazarenes are organized. So, there is the Free Methodist Church of North America, and there is the Free Methodist Church in Canada (with their own bishop and Manual). Then there is the Free Methodist Church Europe (United Kingdom Conference) which indicates that they are "a part of the Free Methodist Church in North America (and is overseen by one of the three FMCNA bishops), so, okay, I guess that's why the stats are put together, but . . .

Anyway, the membership for the U.S./U.K./Canada is shown to be 453,836. - I wasn't surprised by that number. I was shocked! That is considerably higher than the last figures I recalled for their U.S. membership (I was thinking around 70,000).

I thought, "This can't be right." (It would be great for them and the Kingdom if it were, but . . . ). Then I thought, "How many members do they have in the U.K.?"

Well, I went to their denominational website, and under their statistical fast facts they say, as of June 3, 2009, there are 63,777 full members in the United States. - Now that is a little more like what I recalled (actually a little lower). - Which, again, raises the question: how many members do they have in the U.K.? In Canada? Do they really have nearly 400,000 members in the U.K. and Canada? Or, are they using a different category of membership over against the June 3 report of full members?

I do wish that denominations would simply give us a clear break down when doing their stats. I would like to see clear U.S. stats compared to other parts of the world. As I've said, the Free Methodists are not the only ones that are less than clear, at times. My own denomination does it, at times, as well. - Then, of course, when comparing one denomination with another, there is the question of whether we are talking "apples to apples" or "apples to oranges" when it comes to what constitutes membership and how members are counted.

Still, the Free Methodists are to be congratulated as they near the 1 million member mark, globally. - May God's grace and anointing be upon them as they continue to spread the good news of the gospel of Jesus Christ and the message of holiness of heart and life to the world!

The Free Methodist Church Prepares For General Conference

2011-07-08T14:33:00.000-04:00

On July 13 - 17 the Free Methodist Church will meet in General Conference on the campus of Roberts Wesleyan College & Northeastern Seminary in Rochester, NY.

The Free Methodist Church was organized in 1860 near Rochester, New York. It arose out of the conflict within the Methodist Episcopal Church (now known as the United Methodist Church) over the Wesleyan interpretation of the doctrine of entire sanctification as well as issues such as slavery, free pews, secret societies, and freedom in worship. Benjamin Titus Roberts was the denominations first bishop. (Originally he was designated "general superintendent," Wesley's term for the episcopal office, but later the denomination chose to use the more historic designation of bishop. - A move I wish we, Nazarenes, would follow!)

The Free Methodist Church, like the Church of the Nazarene and The Wesleyan Church, is a Wesleyan-Holiness expression of Methodism. Like the other two Wesleyan-Holiness churches, the Free Methodist Church is a affiliated with the Christian Holiness Partnership (which is no longer organized), the Wesleyan Holiness Consortium, the National Association of Evangelicals, and the World Methodist Council. The three denominations have strong fraternal connections.

Like most (at least American) denominations in the Wesleyan/Methodist tradition, the Free Methodist Church meets for their General Conference every four years. This Conference marks the denomination's "sesquicentennial."

The General Conference can be followed a number of ways. There is a website set up for the Conference, here. Additionally, portions of the Conference will be available via live stream. Information about that, as well as other General Conference information can be found at the General Conference website. Of particular interest for many will be the various resolutions provided on the website. For readers of this blog, you may find interesting the resolution on "open communion," which has already been rejected.

I encourage the readers of this blog to keep our Free Methodist brothers and sisters in our prayers during this important Conference.

Two Prayers For Our Nation

2011-07-05T10:26:00.000-04:00

I should have posted these, yesterday. However, since I was out of town, celebrating the 4th, I didn't have the chance! Nevertheless, here are two prayers for our Nation.

Both of these prayers come from the Book of Common Prayer (1979). The first is the Collect for Independence Day, July 4. The second is a Collect For the Nation.

Lord God Almighty, in whose Name the founders of this

country won liberty for themselves and for us, and lit the

torch of freedom for nations then unborn: Grant that we and

all the people of this land may have grace to maintain our

liberties in righteousness and peace; through Jesus Christ our

Lord, who lives and reigns with you and the Holy Spirit, one

God, for ever and ever. Amen.

Lord God Almighty, you have made all the peoples of the

earth for your glory, to serve you in freedom and in peace:

Give to the people of our country a zeal for justice and the

strength of forbearance, that we may use our liberty in

accordance with your gracious will; through Jesus Christ our

Lord, who lives and reigns with you and the Holy Spirit, one

God, for ever and ever. Amen.

Freedom to Worship Our God

2011-06-30T15:14:00.000-04:00

This Sunday is July 3, just one day removed from Independence Day. Recognizing that, I want to give thanks for the privilege of living in America. I am thankful for all of our freedoms. I recognize that there are many places on this planet where Christians, in particular, are not free to gather to worship God. And, I enjoy the festivities that come with the celebration of our American independence. I enjoy the picnics and parades, the patriotic music, the community gatherings, and, of course, the fireworks.

Having said that, every pastor must deal with the question of what to do on the Sunday nearest the Fourth of July. Now, for some pastors, there is no question at all. Some will be doing special patriotic services. They will do these without a second thought. Some will be planning to use such patriotic services as an evangelistic tool; promoting and advertising their patriotic service in order to get new people in.

I'm not one of those pastors.

Let me be quick to say, I think that it is fine, good, and even appropriate for churches to celebrate the Fourth together. I think that it is fine, good, and even appropriate to have a time of musical celebration; a special service of sorts; maybe a choir cantata, or a service of patriotic hymns, or even a special preaching service (certainly it is good to have a pitch-in dinner!). - I just have a tremendous problem with the idea of such a service taking the place of the time when the Church gathers to worship our God.

I have seen it happen time and time again. I have come away from such services recognizing that we have not praised or worshipped God at all. We have, instead, "praised America." Oh, we have invoked God in both prayers and in music, but God is almost always, exclusively invoked as a means of blessing this nation which we are engaged in praising. - Just take a quick look at the patriotic "hymns" found in our hymnals and see how God is used.

Let me use the Sing to the Lord hymnal from my denomination (Church of the Nazarene). It lists eight hymns in the "Patriotic" section. One is "O Canada!", and one is "God Save the Queen." I think it is fair to skip those two! - Two others, "Eternal Father, Strong to Save" and the national hymn, "God of Our Fathers," are likely not sung during "worship" on (or near) Independence Day or Memorial Day (at least that has been my experience). - However, that leaves these well known hymns: "Mine Eyes Have Seen the Glory" (the Battle Hymn), "My Country, 'Tis of Thee," "America, the Beautiful," and "The Star-spangled Banner."

With a few exceptions, I enjoy singing those songs outside of the worship setting. However, let's take a quick look at them in connection to the setting of Christian worship.

"Mine Eyes . . ." is, of course, the "Battle Hymn." This song, does, indeed, invoke God. "Mine eyes have seen the glory of the coming of the Lord . . ." Yet, the song combines the purposes of God with the march of a nation at war. God's wrath is being poured out, as "His truth is marching on." In the final verse, we are reminded of Christ's birth, His glory that transfigures us, and His death "to make men holy." However, the latter is expressed in the line that says, "As He died to make men holy, let us die ("live" in times of peace) to make men free, While God is marching on."

Please hear me on this. While profoundly grateful to those who have been willing to die for our freedom, I must note that, unlike Christ who died to make us holy, these brave men and women are not simply going forth to die. They are willing to die, if need be. They are putting their lives on the line. However, as they do so, they are also going forth to defend us, to fight, to kill the enemy. While their willingness to make the ultimate sacrifice deserves our profound and deep gratitude, it is difficult for me to sing a song in the context of worship that intends to make the comparison between Christ who died to make us holy (while calling us to love our enemies), and those who are willing to die while fighting to kill our enemies.

I know, I know! - But please remember, we are trying to look at these songs from within the context of Christian Worship, and I find this to be problematic for Christian worship.

When we look to "My Country, "Tis of Thee," I think the title says it all. We are singing, not of God, but of our country. I like this song, and I like to sing it at patriotic gatherings, but ought we really sing a song in which the first three of four verses never mention God, but are focused on the praise of our country, and then call this Christian worship? When we get to the fourth verse, it does sing to God. But, immediately upon addressing God, we discover that the purpose of our singing to God is so that God will bless and protect our country of which God is declared to be "our King!" - So the entire focus of the song is on praising our nation, with the final verse asking our nation's King to bless and protect our nation. - Again, I like to sing the song in patriotic settings, but is this really a song fitting for the worship of God?

"America, the Beautiful" is a bit better than the last song in terms of invoking God. Each verse praises America, and each verse ends asking God's various blessings upon America. - I like the song, but it is clear that the focus of praise is America. God is recognized. God is seen as needed. God is invoked. And I think that it is appropriate to ask for God's blessings upon the nation. Yet, God is not the One who is praised and worshipped.

Finally, "The Star-spangled Banner" focuses upon our nations flag in the context of war. The first two of three verses says nothing about God. The final verse does, and it does so in a way that may be somewhat more fitting for worship in that it acknowledges that our nation is "heav'n-rescued," and it calls us to "Praise the Pow'r that hath made and preserved us a nation!" - Of all of the hymns that we have looked at, this is the only one which actually praises God. This verse goes on to declare that our motto is, "In God is our trust!"

Now, my point in all of this is not to "rag on" these patriotic hymns. As I have said (with some slight exceptions), I like to sing these songs. I enjoy singing them in a patriotic setting. I am thankful that God is invoked in such a patriotic setting. I think that it is fine and good for a church to have a time when the people of the church can come together and celebrate our freedom and our nation. I am just not willing to set aside our worship of God in order to praise our nation. - To do so, for me, would run awfully close to idolatry. (But then again, please understand, that I am not willing to have gospel singing groups in for a "concert" in place of the worship of God's people, either. I'm happy to have them on a Sunday night, or I am even willing to let them sing the "special" or offertory during worship, but I do not want them to take away the people's work of activelyworshipping God.)

In fact, I think it is at this point of the praise of our nation that the church in America comes the closest to overt idolatry.

I must confess, I was frustrated recently while attending a "Camp Meeting" service at an historic holiness Camp Meeting tabernacle in our area. It was an open-air tabernacle. On the front wall were the familiar words, "Holiness Unto the Lord." But, as we sang one of the gospel songs, I found my self looking up to gaze on the cross above the pulpit . . . only there was no cross there. Instead, the American flag was stretch open above the pulpit. Oh, the pulpit was designed with a cross on the front, but no cross on the wall, just the American flag. A cross could have added so much meaning as we were singing, but the flag only drew my focus away from God.

Of course, I have seen the pictures of the old "Glory Barn" of P. F. Bresee's day. Bresee was the first general superintendent (bishop) and the principle founder of the Church of the Nazarene. The "Glory Barn" was home for Los Angeles Nazarenes. And I have seen the pictures of all of the American flags draped everywhere in celebration of Memorial Day and Independence Day.

One nation under God?

These days, I drive around and see churches, not just with American flags displayed, but with American flags flying over Christian flags. It is clear the symbolism of flying flags. It is also clear the symbolism of which flag goes on top. In America, if a flag is flown on the same pole as the American flag, it is always flown under the American flag BECAUSE our ultimate/primary allegiance is to our nation. But for Christians, our primary/first/ultimate allegiance is to Christ. Nevertheless, to fly a Christian flag below any national flag is to symbolize that our allegiance to Christ is secondary to our allegiance to that nation. That may not be what anyone intends to say, but that is the symbolism. - And that sounds a lot like idolatry.

I think that it is appropriate to be mindful of the holiday during our time of prayer, and perhaps even in the sermon, so long as it is done in a way that does not take the focus away from the God whom we worship.

What I would suggest is to encourage churches to plan to stay after worship for a pitch-in/pot luck dinner on the grounds, with games, followed by a patriotic service and celebration. During that time of celebration, I would joyously encourage the singing of patriotic songs. But when the Church gathers to worship, if I have any say in the matter, we will gather to worship God.

(As I close, I will confess, this year I'm on vacation over this weekend, so I am free from having to engage in this battle. And honestly, I am thankful that I don't have to deal with it. - Who knows what I will get when I go to worship, Sunday. I do hope, though, that I am able to worship God.)

Feel free to share your thoughts, but please try to be Christlike in doing so!

A Few Changes

2011-06-29T21:26:00.000-04:00

I have just finished making a few changes in the various links on the sidebar of this blog. Unfortunately, I felt that, if my blog links were to be helpful, some of those links should be removed due to their inactivity. - I know that such a charge could be leveled against me, at times. However, the links that I removed have been dormant far longer than I have allowed between my posts.

Now, if one of my readers find that I have removed your blog link, don't worry. I have saved all of them in a file, so I can keep track of them. It is my hope that they will become more active, so I can include them on this blog once again.

In the meantime, I have discovered a few more links, which I have added to the sidebar. Some of them are quite new to me. Time will tell how valuable they may be. I would encourage you to check them out.

First, under the Nazarene Links, you will find Evangelism/Vital Church Renewal. This is a part of the official site for the Church of the Nazarene, but I think that it will be of value to non-Nazarenes, as well.

Under the Anglican Links I have added a link to Bishop Todd Hunter's site. +Hunter is a bishop in the Anglican Mission in America. I am not personally familiar with +Hunter, but I have seen his name listed on a number of Anglican sites I have visited.

Under the Blog Roll, I have added three new links. Adiaphora is the blog site of Fr. Chris Larimer. Chris+ is a priest in the Anglican Church in North America. He is from the Louisville, Kentucky area (just across the river from me), which is how he first caught my attention. He has recently been installed as Rector of Holy Apostles Anglican Church in Elizabethtown, KY. - I think he stands on the Calvinist side of the tracks, but I'm willing to give him a bit of a pass for the time being. :0)

Next, I've added a link to Confessions of a Closet Anglican by the Rev'd. Tim Powers. Tim+ is a United Methodist pastor serving in the same Annual Conference as myself (the Indiana Annual Conference). Like myself, Tim+ is also a member of the Order of St. Luke.

Finally, under the Blog Roll, I added a link to Old Worship New. The goal of this blog is, as the title implies, viz., to make old worship (liturgical worship) new! This blog is brand new to me. I'll be checking it out over the next few weeks. It appears to be written by three Lutherans with Masters of Sacred Music degrees.

I have also added a link, under the Other Links of Interest section, for The Book of Common Prayer Online. (I know that there are other links to the various Books of Common Prayer, and I would be happy for readers to post them in the comments section!)

In addition to all of these, I have invited folks who are members of my Wesleyan/Anglican Facebook group to post links to related blogs. If you are on Facebook, but haven't joined the Wesleyan/Anglican group, I invite you to do so. There has been some great discussions taking place on that group page in recent days.

If you have a blog that is related to Wesleyan/Methodist, Anglican, Wesleyan/Anglican, or liturgical kinds of things, and you are not already listed on my side bar, feel free to post them in a comments. I won't guarantee that they will be listed on the sidebar, but I'm happy for you to plug your blog (if its subject matter is related to one of these areas).

God's Presence and Grace in the Eucharist

2011-06-03T11:17:00.000-04:00

When we come to the Table of the Lord to receive the Holy Sacrament known as the Eucharist (or the Lord's Supper, or Holy Communion), we are called to partake of the body and blood of Christ our Savior and Lord. In the West, in particular, the Church over the centuries has tried to specify how, exactly, the partaking of the the bread and cup are a partaking of the body and blood of Christ. (The East has not been so interested in such determinations.)

There have been four primary understandings concerning this issue.

The Roman Catholic position is called transubstantiation. While there has been some relatively recent reinterpretation of how to talk about transubstantiation by contemporary Catholic theologians, the position basically means that the substance of the bread and wine are changed into the substance of the physical body and blood of Christ during the prayer, while the "accidents" remain those of bread and wine. This view relies on Aristotle's distinction between substance and attributes, though, as I indicated, some more recent Catholic theologians have begun to reinterpret this doctrine along relational and personalistic lines, rather than Aristotilean lines).

The Lutheran position is called consubstantiation. In this understanding, the bread and wine do not miraculously become the body and blood of Christ. They remain bread and wine, but the presence of Christ is said to be "in, with, and under the elements." Therefore, in receiving the bread and wine, one also receives the body and blood of Christ.

Ulrich Zwingli's view (taken up by many Evangelical churches) is called the memorialist view. For Zwingli, the bread and wine signify Christ's body and blood. The sacrament (or ordinance) does not convey salvific grace, but rather it is a sign of grace that has already been received by faith. The Table, then reminds us of the redemption won by the death of Christ. However, to be fair (and many who hold this position do not understand this aspect), it is not simply a "mental" remembering. Rather, it is a remembrance by reenactment. (In reality, all of the positions would agree that the Sacrament is a memorial. The other positions would say, however, that it is much more than just a memorial.)

Calvin's position is called spiritual presence. Calvin's position rejects the Roman and Lutheran position, on the one hand, and Zwingli's position on the other hand. Like the Roman and Lutheran positions, Calvin held that Christ is truly present and actually feeds believers with His body and blood. At issue is how this happens. Since it is believed that Christ is bodily present in heaven, He is seen to be spiritually present by the Holy Spirit, so that the Supper is a true communion with Christ, who feeds us with His body and His blood. Rob Staples quotes Calvin as saying, "Now, if anyone should ask me how this takes place, I shall not be ashamed to confess that it is a secret too lofty for either my mind to comprehend or my words to declare. And, to speak more plainly, I rather experience than understand it." (Emphasis mine. And it should be said that for all of this, I am relying heavily upon Rob Staples, cf. below.)

Of these four positions, the Wesleyan view is most similar to that of Calvin's, though there are some differences. (Some Wesleyan denominations, particularly the Church of the Nazarene, may, unfortunately, sound Zwinglian in their Articles of Faith, but one must view terms like "sacrament" within a self-professed Wesleyan context, and one must take into consideration other statements and the ritual, itself, which affirms that the position is not merely Zwinglian.) Wesley rejected the other three positions and held to a real, spiritual presence of Christ in the sacrament. However, Calvin talks about Christ's body being present in terms of "power," mediated by the Holy Spirit, while Wesley speaks of the presence of Christ in terms of His divinity.

Like Calvin, Wesley was not so concerned as to explain the how of Christ's presence. Instead, he was concerned that the faithful experience the reality of Christ's presence. - Such an emphasis is expressed in the following two Wesley hymns taken from J. Ernest Rattenbury's, The Eucharistic Hymns of John and Charles Wesley:

1. O the depth of love Divine,

Th' unfathomable grace!

Who shall say how bread and wine

God into man conveys!

How the bread His flesh impart,

How the wine transmits His blood,

Fills His faithful people's hearts

With all the life of God!

2. Let the wisest mortal show

How we the grace receive,

Feeble elements bestow

A power not theirs to give.

Who explains the wondrous way,

How through these the virtue came?

These the virtue did convey,

Yet still remain the same.

3. How can heavenly spirits rise,

By earthly matter fed,

Drink herewith Divine supplies,

And eat immortal bread?

Ask the Father's Wisdom how;

Him that did the means ordain!

Angels round our altars bow

To search it out in vain.

4. Sure and real is the grace,

The manner be unknown;

Only meet us in Thy ways,

And perfect us in one.

Let us taste the heavenly powers;

Lord, we ask for nothing more:

Thine to bless, 'tis only ours

To wonder and adore.

And . . .

1. God incomprehensible

Shall man presume to know;

Fully search Him out, or tell

His wondrous ways below?

Him in all His ways we find

How the means transmit the power -

Here He leaves our thoughts behind,

And faith inquires no more.

2. How He did these creatures raise,

And make this bread and wine

Organs to convey His grace

To this poor soul of mine,

I cannot the way descry,

Need not know the mystery;

Only this I know - that I

Was blind, but now I see.

3. Now mine eyes are open'd wide,

To see His pardoning love,

Here I view the God that died

My ruin to remove;

Clay upon mine eyes He laid,

(I at once my sight received,)

Bless'd, and bid me eat the bread,

And lo! my soul believed.

_______________________________

As indicated, above, much of this post has drawn from Rob Staples' Outward Sign and Inward Grace: The Place of Sacraments in Wesleyan Spirituality. Beacon Hill P. Kansas City, MO. 1991.

Ascension Day

2011-06-02T12:10:00.000-04:00

Today, forty days into the Easter Season, is the day the Church celebrates the Ascension of our Risen Lord. In celebration of the Ascension of Christ, I have printed a hymn, below, from William C. Dix (1866), followed by the Collect for Ascension Day from the Book of Common Prayer:

Alleluia! Sing to Jesus

1. Alleluia! sing to Jesus!

His the scepter, His the throne.

Alleluia! His the triumph,

His the victory alone.

Hark! the songs of peaceful Zion

Thunder like a mighty flood:

"Jesus out of ev'ry nation

Has redeemed us by His blood."

2. Alleluia! not as orphans

Are we left in sorrow now.

Alleluia! He is near us;

Faith believes, nor questions how.

Tho' the clouds from sight received Him

When the forty days were o'er,

Shall our hearts forget His promise:

"I am with you evermore"?

3. Alleluia! bread of Heaven,

You on earth our food and stay!

Alleluia! here the sinful

Flee to You from day to day.

Intercessor, Friend of sinners,

Earth's Redeemer, plead for me,

Where the songs of all the sinless

Sweep across the crystal sea.

(Sung to HYFRYDOL)

Grant, we pray, Almighty God, that as we believe your only-begotten Son our Lord Jesus Christ to have ascended into heaven, so we may also in heart and mind there ascend, and with him continually dwell; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Aldersgate Day

2011-05-24T11:32:00.000-04:00

*Today is the day that all good Wesleyans/Methodists celebrate! Today is Aldersgate Day! Now, it may be that a few of the readers of this blog may be unfamiliar with Aldersgate. And, of course, it is a strange name, thus, it is not easy to discern what it is about. So, what is Aldersgate Day?

In a nutshell, it is the anniversary of John Wesley's "Evangelical Conversion." As the United Methodist Book of Worship puts it, "On Wednesday, May 24, 1738, John Wesley experienced his 'heart strangely warmed.' This Aldersgate experience was crucial for his own life and became a touchstone for the Wesleyan movement."

Aldersgate Memorial in London

So, why is it called "Aldersgate"? Well, the name refers to Aldersgate Street, the location of the Society meeting where Wesley experienced his strangely warmed heart.

Prior to this Aldersgate experience, Wesley had sought assurance of his sins forgiven, but he was unable to obtain it through his many pious works.

During his trip to Georgia, where he would serve as a missionary, the ship on which he was sailing encountered a terrible storm . . . right in the middle of their time of worship. But the thing that caught Wesley’s attention was that, while the English on board were screaming for fear of their lives, the Germans simply continued singing.

Wesley asked one of them, “Weren’t you afraid? Weren’t your women and children afraid?” The man simply said, “Thank the Lord, we were not afraid; we are not afraid to die.”

Later, Wesley met with one of the German pastors for advice. The pastor asked him, “Do you have the witness within? Does the Spirit of God bear witness with your spirit that you are a child of God?” Wesley was caught off guard (not something that happened very often). And so the pastor asked, “Do you know Jesus Christ?” Wesley said, “I know he is the Savior of the world.” The pastor replied, “That’s true, but do you know he has saved you?” Wesley said, “I hope he has died to save me.” “But do you know?” And then comes those powerful lines from John Wesley, “I said, ‘I do.’ But I fear they were vain words.”

This marker is located at the probable
site of Wesley's Aldersgate experience

However, what was to happen to Wesley on May 24, 1738 would forever change his answer, and forever change the world.

John Wesley, himself, describes what took place that evening in his journal as follows: "In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther's Preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation, and an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death."

Another marker in memorial of John & Charles'
"Evangelic Conversions"

Wesleyan/Methodists remember and observe Aldersgate Day, because it not only shaped the life and ministry of John Wesley, but also the entire Methodist movement from that time until today. It not only marks the spiritual experience of Mr. Wesley, but it calls us to worship the God who still "strangely warms the hearts" of all who place their trust in Christ alone as Lord and Savior. This experience illustrates so well the Biblical doctrine of Assurance.

We can, by grace through faith, know our sins forgiven. We can, by grace through faith, have an assurance that Christ has "taken away my sins, even mine, and saved me from the law of sin and death." As the apostle Paul says, "For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, 'Abba! Father!' it is that very Spirit bearing witness with our spirit that we are children of God . . ." (Romans 8:15-16, NRSV). - Praise be to God!!

Let us pray: Almighty God, in a time of great need you raised up your servants John and Charles Wesley, and by your spirit inspired them to kindle a flame of sacred love which leaped and ran, an inextinguishable blaze. Grant that all those whose hearts have been warmed at these altar fires, being continually refreshed by your grace, may be so devoted to the increase of scriptural holiness throughout the land that in this our time of great need, your will may fully and effectively be done on earth as it is in heaven; through Jesus Christ our Lord. Amen

__________________________________________
(Prayer by Fred D. Gealy, as printed in the UMBW.)

(The pictures in this post were taken during my trip to England for the 2001 World Methodist Conference.)

*Much of this post is drawn from and adapted from my 2009 post.

Baptized into Christ's Church

2011-05-20T12:20:00.000-04:00

Anglicans and Roman Catholics are currently meeting together for the third Anglican Roman Catholic International Commission. Part of these early days is being spent re-examining their goal of seeking "restoration of complete communion in faith and sacramental life" and discussing how that goal should be understood today. (I must confess, I would think this would be an interesting discussion given the new ordinariate!)

More about this meeting can be viewed in this article, and I'm sure the Anglican Communion News Service will continue to post updates.

What I found fascinating (and the reason for my post) was the report that Roman Catholic Biship Gabriele Mana of the local diocese of Biella visited with the Commission. During that visit, he stated that within his cathedral there is a baptistery [sic.] with a font that predates the division of Christianity in 1054. (Can you imagine!) He went on to say that he had "given permission for all Christians to use this baptistery [sic.], for baptism is common to us all. The more we love our Lord, he said, the easier it is for us to come closer to one another."

The Baptistery of Biella

I personally find this to be a powerful opportunity for Christians in that area to demonstrate what John Wesley called a "catholic spirit" (i.e., universal spirit) by taking advantage of the bishop's offer and reinforcing the truth that we are not baptized into a particular denomination, but into the Church of God.

What would be even cooler is if Christians from various denominations could (perhaps annually) hold a joint service of Christian baptism using this ancient baptismal font. - Way to go, Bishop Gabriele!

May Issue of WMC First Friday Letter

2011-05-11T11:16:00.000-04:00

After several months of hiatus, a new "First Friday Letter" has been issued. It has been the usual practice of the Rev'd. Dr. George Freeman, General Secretary of the World Methodist Council, to issue a "First Friday Letter" to members of the Executive Committee of the WMC. This letter has been distributed to other Council members, as well as to interested other parties. As far back as October of 2009, these letters have been made available online at the WMC website. They typically contain news items and other information from the various denominational members of the Council, as well as general WMC information.

In the current issue covers such topics as the newly nominated successor to Dr. Freeman (the election of +Ivan Abrahams as General Secretary will take place at the upcoming meeting of the World Methodist Council in Durban, South Africa); The 20th World Methodist Conference; updates on Anglican-Methodist dialogue; Prayers for Disaster Victims; The Global Digital Theological Library; World Methodist Evangelism Institute Seminars; WMC/Salvation Army Dialogue; World Sunday for Peace; And +Thomas Hoyt of the CME being honored.

A link to download the current and previous letters can be found, here.

Remembering Susanna Wesley on Mothers' Day

2011-05-06T14:06:00.001-04:00

Mother's Day is not a part of the Christian Calendar. For those of us who are liturgically minded, it likely doesn't play a large role in our planning of worship. For many Christian churches, however, it is a part of their "liturgical calendar." Whether it plays a big role in your worship gathering or not, the celebration of Mothers' Day can be (ought to be) very important.

A friend of mine, Keith Kiper from The Circuit Rider blog, emailed a link to an article about Susanna Wesley, the mother of John & Charles Wesley, and, thus, the mother of Methodism. The article was written by Anne Adams, who is currently on staff at St. Luke's United Methodist Church in Houston, Texas. The article can be read at the Indiana South Wesleyan Life blogspot, which serves the Indiana South District of The Wesleyan Church. - I thought the article may be of interest to some of the readers of this blog.

The National Day of Prayer

2011-05-05T13:10:00.000-04:00

I just returned from our local City/County Building where I attended a service for the National Day of Prayer. In light of this day, I offer the following two prayers. The first is taken from the 1928 (American) version of the Book of Common Prayer. The second comes from the 1979 BCP.

Almighty God, who hast given us this good land for our heritage; We humbly beseech thee that we may always prove ourselves a people mindful of thy favour and glad to do thy will. Bless our land with honourable industry, sound learning, and pure manners. Save us from violence, discord, and confusion; from pride and arrogancy, and from every evil way. Defend our liberties, and fashion into one united people the multitudes brought hither out of many kindreds and tongues. Endue with the spirit of wisdom those to whom in thy Name we entrust the authority of government, that there may be justice and peace at home, and that, through obedience to thy law, we may show forth thy praise among the nations of the earth. In the time of prosperity, fill our hearts with thankfulness, and in the day of trouble, suffer not our trust in thee to fail; all which we ask through Jesus Christ our Lord. Amen.

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Lord God Almighty, you have made all the peoples of the earth for your glory, to serve you in freedom and in peace: Give to the people of our country a zeal for justice and the strength of forbearance, that we may use our liberty in accordance with your gracious will; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God for ever and ever. Amen.

Easter: Christian Holy Day, or Pagan Holiday?

2011-04-26T17:42:00.000-04:00

Facebook is an interesting phenomenon. A number of you know well about the pros and cons of it. On the one hand, people can let it become a royal waste of time. They can be consumed by a “virtual world” and sink further and further away from the real world. On the other hand, it can be a great place to keep up with friends from high school, college, church and work. It can be a way to keep in touch with people from around the country and even the world. Facebook can be a great place to encourage people in their faith and find encouragement in your own faith. - And, apparently, Facebook can be credited (or blamed) for resulting in this article!

You see, this article is my response to two different posts from my Facebook “friends.” The first post was one of those “copy this and post it to your status” type of posts. - By and large, I don’t really like those. Much of the time they imply or out and out declare that if you don’t copy and paste it, somehow you aren’t really a Christian, or you’re ashamed of Jesus. - By God’s grace, I am a Christian, and I am not ashamed of Jesus . . . but I don’t like those types of posts, and I don’t copy, re-post, or forward them. - Having said that, I’m about to re-post it here(!):

Facebook challenge. . .During this couple of weeks before Easter, I am out to prove that my friends will repost, I hope I am right!!! Easter is not about bunnies and chocolate eggs. Let’s lift up God’s name and make a statement!! When Jesus died on the cross he was thinking of You and Me. If you are not ashamed to call Jesus Christ your savior, copy and repost. I’m not ashamed.

The second Facebook post comes from a friend from high school. In this post, she is responding to everyone who has been copying and re-posting the post, above. And, oh yeah, I should mention, on her Facebook profile, under “Religious Views,” she self-identifies as “Wiccan/Pagan.” And, unlike some, it seems that she has read a bit on the subject, and she is, therefore, often able to offer some informed critiques (sometimes stinging critiques!) of some who claim to be Christians. - Here is her response to the post, above:

For those posting the thing about Easter not being about bunnies and chocolate, you’re half way right. It’s not about the chocolate, even though the ancient Azte[c] people thought of chocolate as an [aphrodisiac]. Easter is a Pagan fertility holiday meant to celebrate the return of life to the earth during Spring. Rabbits, bunnies if you like, are extremely fertile, and eggs are also symbols of fertility.

She goes on to comment: “In particular, it is a Celtic Pagan holiday, though other ancient civilizations around th[e] world have had their own version of it.”

So who’s right? What are we to make of this? Is Easter really a Pagan holiday, or a Christian Holy Day? What about all of those bunnies and Easter eggs? Are they Pagan or Christian or secular?

When we take a good, hard, honest look at it, I would suggest that both, those who have made the first post, and my friend from high school, are correct. - “But how can they both be correct?” you may ask. And am I, a minister of the Gospel of Jesus Christ, saying that Easter is a Pagan day? - Well, let’s take a look.

“Ben” Obi Wan Kenobi once told Luke Skywalker (in Star Wars: Return of the Jedi) that, “. . . many of the truths we cling to depend greatly on our own point of view.” - It really sounds a lot like a post-modern denial of any absolute truth. Nevertheless, our position (our point of view) and the position (or point of view) of the person we are addressing does make a difference.

It is clear that the original Facebook post was intended to address the issues of the secularization and the commercialization of a Christian Holy Day, viz., Easter.

Most of us like candy, I think. It may not be good for you, but, often times it sure tastes good! However, for a number of people, especially children, Easter is looked at solely as a time when they get Easter Baskets filled with candy. It is a time for hunting eggs filled with . . . candy, and, also, the possibility of winning prizes. Then, of course, for those who do attend worship on Easter Sunday, there is the “need” to purchase new, Easter clothes. - Easter has become a huge money making event. It has become commercialized.

Likewise, it is a fact that many families, inside and outside of the Church, celebrate Easter. This is the case, very much like it is the case for Christmas. You see, just as one can celebrate Christmas with trees, decorations, reindeer, Santa Clause and presents, one can celebrate Easter with bunnies, Easter baskets, and eggs; all without the mention of Jesus (save in the name “Christ-mas”). Easter, like Christmas, has not only become commercialized, it has also become secularized.

To this reality, a number of people on Facebook have declared, “Easter is not about chocolate and bunnies, it is about the resurrection of our Lord and Savior Jesus Christ!”

But then, in walks my friend and a growing number of people just like her. She is not the secularist, or the one promoting commercialization. She hears the protests of my other Facebook “friends,” but she hears it from the “point of view” of a Wiccan/Pagan. And, in doing so, she brings to light certain aspects of the Easter celebration about which many Christians may not even be aware. Why is there such a thing as an Easter Bunny? Why Easter eggs, and why do we even call it Easter? She wants us to know the answer to these questions. In fact, reading between the lines, it maybe that she (or, at least a number of contemporary Pagans) is not too happy that we Christians have “stolen” this “Pagan celebration.”

Is she right in her claims? - Well, to large extent, she is! - But before you pull out those stones, let me talk a bit about it.

First, the celebration of the Resurrection of Jesus by the Church was not “stolen” from any Pagan group. Since the resurrection of Christ is central to the Christian faith, there should be no surprise that its celebration has existed from the earliest days of the Church. In fact, even in the New Testament, we see evidence of the celebration of the Resurrection of Christ in Paul’s First letter to the Corinthians (5:7-8). In this passage Paul makes the connection between Christ’s passion/resurrection and the Jewish Passover, or Feast of Unleavened Bread. There, Paul says, “. . . For our paschal lamb, Christ, has been sacrificed. Therefore, let us celebrate the festival” (NRSV)1.

In fact, it should be noted that, outside of the English speaking world, the celebration is still called by the ancient name which Christians used for centuries. It is still referred to as the Pascha. Pascha is the Hebrew word for Passover. The Greek and Latin languages continued with that same word. Other European languages have used titles derived from it, as well (e.g., French: paques; Spanish: pascua; Dutch: pasen; and Scottish: pask). They can all still proclaim, with Paul, in the midst of the Eucharistic Sacrament, “Christ our Pascha (Passover) is sacrificed for us.” It makes no sense to declare, “Christ our Easter is sacrificed for us.”2

As you might be able to tell, I would highly agree with those who would argue that Christians ought to reclaim the ancient terminology over against the English term, Easter. - So, where did this term, Easter, come from, and why does the English speaking world use it in reference to the celebration of Christ’s victory of sin, death, hell and the grave?

Well, back to my friend’s post. She is, indeed, correct that the term, Easter, originates from within the Pagan world. It comes as an Old English adaptation of Eastre, which, according to George Gibson, is the name of the Teutonic goddess of spring and dawn.3 In other words, it was connected to a Pagan Spring festival that did focus on the return of life to the Earth. So, what about some of the symbols of Easter?

We know that eggs were used in rituals and ceremonies. They were sometimes hung in pagan temples and used for mystical purposes. However, when Christians adopted them as a symbol for the Paschal (Easter!) celebration, they took on new meanings. For some they symbolized eternal life, because they hold the hope of things to come. For others, they symbolized the tomb, which was emptied when Jesus was resurrected. In fact, it is said that early Christians made it a rule that eggs could not be eaten during the 40 days of Lent. It also became customary to decorate the eggs and prepare them as gifts to be given on Easter Sunday. When an egg was exchanged, the giver would say, “Christ is risen,” and the receiver would respond, “Christ is risen indeed!”4

My guess is (without doing all of the research) my friend is probably essentially correct about the use of “bunnies,” etc. Certainly, she is correct that ancient civilizations from around the world have celebrated, not only the spring, but also the times of harvest. Perhaps some of those celebrations could be rightly considered Pagan, but some were simply seasonal/cultural celebrations. Even Jewish religious celebrations included seasonal celebrations, as well.

But why would Christians take on Pagan practices?

To begin, let’s recognize that Easter is not the only example of this practice. A good example (and explanation) is found in the practice of St. Patrick. Patrick was taken as a slave to Ireland. After his escape, he entered holy orders and returned to Ireland as a bishop and a missionary. As the Pagans of Ireland converted to Christ and the Christian faith, Patrick did some very interesting things. He “Christianized” or “sanctified” a number of the things that had previously been associated with their Pagan culture. For example, Patrick built Christian churches for those converts on sites that they had viewed as sacred prior to their conversion. He placed Pagan, “holy” wells under the protection of Christian saints. And he carved crosses on what the former Pagans previously considered to be sacred symbols. - As I said, he “Christianized” or “sanctified” certain aspects of the old, Pagan life of these newly converted Christians.

One can look at this practice, to use Obi Wan Kenobi’s words, from more than one “point of view.” From a Pagan point of view, what Patrick did (and what the Church has done) may be viewed as “stealing” their sacred objects, symbols and celebrations (though I would suggest that, in Patrick’s case, the missionary efforts of one former slave resulting in the transformation of a nation could not be construed as “stealing,” but as an example of the grace of God). On the other hand, from the Christus Victor point of view, Patrick’s practice (and that of the Church throughout history) was a demonstration of Christ’s victory over the various gods, which are really no gods at all. And from a pastoral point of view, Patrick (and the Church) assisted the new converts in their new found faith by affirming that God had been at work even in the midst of their previously Pagan (mis)understandings.

I would suggest that these types of approaches to various faiths can be seen, even in the pages of the New Testament. St. Paul’s approach to the people of Athens, as recorded in Acts 17:16-34, is a great example. While in Athens, Paul discovered, among the various idols, temples and altars, an altar with the inscription, “To an unknown god.” Paul responded by declaring to the people, “What therefore you worship as unknown, this I proclaim to you,” and he went on to proclaim to them the Gospel of Jesus Christ. He even quoted of their own poets in an affirming manner, pointing them ahead to God in Christ Jesus. In fact, the New Testament, itself, demonstrates that Jesus not only fulfilled Old Testament prophecies, but “filled them full” of new and added meaning.

What Paul did, and what the Church has done, fits nicely with what we Wesleyans refer to as Prevenient Grace (the grace that goes before). We believe, as one of my seminary professors used to say, that “God is at all times, in all places, calling all people to be reconciled to God.” Paul recognized, not only in the Athenians desire to look beyond themselves and to worship, but especially in this altar to an unknown god, the Prevenient Grace of God reaching out and drawing them to God’s self.

We Christians, especially we Wesleyan types, would do well to look and try to discern where God is at work drawing people by grace. What can we affirm? What is there in other faiths, sincerely held, that we see pointing ahead to Jesus?

It seems obvious that Christians encountering certain Pagan objects and practices would see in them the voice of God pointing ahead to Christ, and that many of these various things that were formerly a part of the new Christian convert’s “old life” would be adapted with new, added meaning and significance in Christ. Of course, Christians would see anything that pointed to new, or renewed life, as being symbols of the One who is the Author of Life; the One who promises to us a new life; life abundant and life eternal!

Unfortunately, much of the Church (at least, here in the U.S.) has lost this perspective of Prevenient Grace. The first of the Facebook posts, above, demonstrates that our mindset has been to defend and argue against the encroaching secularism and consumerism of our age. I think that there is validity in this. However, I think that the Church can do other things to “keep Christ in Christmas” and Easter. For example, I suggested, last winter, that one way to keep Christ in Christmas is to observe Advent as a season of preparation (rather than being sucked into the secular celebration of Christmas beginning even before Thanksgiving), and then celebrate the Twelve Days of Christmas leading to Epiphany. Another suggestion was to “keep the Mas(s) in Christmas,” a well. That is, gather with the Church to worship on Christmas (Eve and/or Day), rather than treat it as just a “family holiday.”

For Easter, I would suggest the same kinds of things. Observe the season of Lent. Participate in the Holy Week services of Passion/Palm Sunday, Maundy (Holy) Thursday, Good Friday, and the Easter Vigil/Sunrise service. In the ancient Church’s great paschal celebration, they viewed the services of Thursday through Easter morning, as one celebration. And then, since Easter is not just one day, celebrate the Great Fifty Days from Easter morning until Pentecost Sunday. - And, of course, reclaim the Paschal terminology. (A bit of a pet peeve of mine is that the Christian radio stations do not seem to help, but rather hinder us in this effort!)

Beyond “keeping Christ in” the various Christian holy days, we Christians are going to have to realize that the post-modern, twenty-first century in which we now live is becoming more like the days of the ancient Church than the days of the modern Church. We will encounter, more and more, those around us of various faiths; some are those that we are somewhat familiar with (e.g., Judaism, Islam, Buddhism, Hinduism, etc.), but others are newer to us, though with their own ancient origins (e.g., Wicca and the various forms of Paganism).

As we encounter these friends, neighbors and even family members, we are going to have to learn to prayerfully discern where God is already at work drawing them. What can we affirm? At what points can aspects of their faith be seen to point ahead to Christ who is the fullness of God? That is to say, where/what is their “altar to an unknown god,” and where is God’s Prevenient Grace already at work? By prayerfully discerning where God is already at work, we will be in a better position to be able to share with them our faith in Jesus Christ. (And, it should be noted, “sharing” one’s faith with friends, neighbors, family, etc. implies a relationship of love, not an argumentative “drive-by” encounter.)

So, what do we conclude? Is Easter a Christian holy day or a Pagan holiday? It “depends greatly on our own point of view.” For my “Pagan” friend, it is, indeed a Pagan celebration. But, for those of us who have experienced new life through the grace of God, by faith, it is the glorious celebration of the resurrection of our Lord and Savior Jesus Christ! Therefore, let us be bold to proclaim: “Christ is risen! He is risen, indeed! Hallelujah!!!”

________________________________________
1. Cf., While, James F. Introduction to Christian Worship. Revised Ed. Abingdon P. Nashville. 1991.

2. Cf., Duba, Arlo. “Recovering the Word Pacha” in The Complete Library of Christian Worship, Vol. V: The Services of the Christian Year. Robert E. Webber, Ed. Star Song P. Nashville. 1994.

3. Gibson, George M. The Story of the Christian Year. Abingdon-Cokesbury P. Nashville. p. 79-81.

4. Faith Connections, Bible Curriculum, Preteen Teacher’s book. Vol. 10, Number3. Bristol House (Word Action). p. 45. 2011.

++Duncan's Easter Message

2011-04-26T11:31:00.000-04:00

The Most Rev'd. Robert Duncan, Archbishop of the Anglican Church in North America, has issued an Easter message. It can be viewed by clicking, here.

Easter Message for the Church of the Nazarene

2011-04-26T11:22:00.000-04:00

The Board of General Superintendents of the Church of the Nazarene have issued an Easter message for the Church of the Nazarene. It can be viewed by clicking, here.

Books I've Recently Finished Reading

2011-04-09T13:40:00.000-04:00

I was recently reading the Rev'd. Dr. Thomas J. Oord's site, For the Love of Wisdom and the Wisdom of Love. It would be presumptuous of me to refer to Tom as my friend or as my colleague, but we did go to seminary together at Nazarene Theological Seminary (he graduated the year after I did, but I'll not divulge the years, so as to not "date" either of us!).

Tom has a very nice site (which he must spend quite a lot of time keeping up, posting in various categories). I recommend that you check it out. (It is listed in my blog roll, to the left.)

Anyway, looking through his blog, I noticed that he recently gave a list of books he has been reading, or has recently read. And, since I have just finished reading two books that I thoroughly enjoyed, I thought I would follow his lead, and pass them along.

Yesterday, I finished reading Crucified with Christ: The Life and Ministry of William Marvin Greathouse, by William J. Strickland and H. Ray Dunning (Trevecca Press, 2010).

Of course, the occasion for reading this book is obvious (cf., the post, below). I had planned on purchasing the book, last year, when it was first published. I don't recall why I didn't. Perhaps, I was on campus and the bookstore was closed. Perhaps they were not taking orders, but only in-store purchases, at the time. Whatever the reason, upon Dr. Greathouse's home going, I called the bookstore at Trevecca (Nazarene University) and made my order.

I thoroughly enjoyed reading this book. I do wish that Drs. Strickland and Dunning would have gone into some details about some of the issues that Dr. Greathouse faced or was involved in. I'm sure that there was considerable restraint which they likely imposed upon themselves, perhaps out of Christian charity, but it would have been nice if those situations could have been more thoroughly explored. Nevertheless, the book not only provides insight into the histories of Trevecca Nazarene University, Nazarene Theological Seminary, and the Church of the Nazarene, it is also quite inspirational. Even as we may look to the lives of the saints to help us in our spiritual walk, this book provides us with a contemporary saint whose life's story fills us with a hunger for God. In reading this book about Dr. Greathouse, I am reminded of St. Paul's instruction, "Be imitators of me, as I am of Christ" (1 Cor. 11:1, NRSV).

I recommend the book to Nazarenes, as well as others in the larger Wesleyan-holiness tradition.

Another book I recently read is A Teacher's Guide to Understanding the Sacraments, by Samuel M. Powell (Beacon Hill, 2011).

This is a short, little book (71 pages, including the glossary). It is in a series of "A Teacher's Guide" books written by Dr. Powell. It seems to be designed for Sunday School teachers or pastor's teaching a Sunday School class or small group.

If you are interested in knowing more about the sacraments, especially from a Wesleyan point of view, but do not want to read a full sacramental theology, this is a great little book.

I have submitted a short Book Review for this book to Sacramental Life (a practical journal published by the Order of Saint Luke), so I do not want to reproduce that, here. However, let me say that Powell writes in a way that is not argumentative, but rather inviting. There are a couple of things, of course, that I would have done differently. However, I found it to be a very exciting contribution to the sacramental awakening in the Church of the Nazarene. My prayer is that pastors and laity will read it and teach from it and that it will bear much fruit.

+William Greathouse, True Churchman, True Bishop, Called Home to Glory

2011-03-31T13:15:00.001-04:00

Today, in about 45 minutes from the time I am typing this, at Nashville First Church of the Nazarene in Nashville, TN, the funeral service will begin for the (Rt.) Rev'd. Dr. William M. Greathouse, General Superintendent Emeritus. - It would be difficult to express what I owe Dr. Greathouse. Though I did not have him for any class (my wife was blessed to have been in one of his classes at Trevecca), it may not be inaccurate to say that no other Nazarene has influenced me more than he.

I will not go into the details of his service to the Church of the Nazarene and the Wesleyan tradition beyond saying that he served as Pastor, Professor at Trevecca Nazarene College (now University), President of Trevecca, Professor at Nazarene Theological Seminary, President of NTS, Author, and General Superintendent of the Church of the Nazarene.

More of the details of his service can be found in the news release of his death, here.

What I will say is that Dr. Greathouse was the one who brought together that group of theologians who became known as the "Trevecca Connection," who purposefully worked to bring the Church of the Nazarene and the Holiness movement back to Wesley. Our Watchword & Song names H. Ray Dunning, John A. Knight, Mildred Bangs Wynkoop, and +Greathouse, himself, as the "Trevecca Connection." Rob L. Staples once (when introducing Ray Dunning during chapel at Nazarene Theological Seminary) identified himself as "a card carrying member of the 'Trevecca Connection,'" being also connected to +Greathouse and Trevecca. I don't know if he self-identifies this way, but I like to include Paul M. Bassett in that cast, as well, in that he also taught (a year) at Trevecca under +Greathouse's presidency and followed him to NTS. (And William Kostlevy's, Historical Dictionary of the Holiness Movement makes the same connection.)

Of this group, I have been highly influenced by Dunning (my college prof. of Theology), Staples (my seminary prof. of Theology), and Bassett (my seminary prof. of Historical Theology). In addition, I have in my library books by all of those in this "Connection."

This is my theological heritage. I have been trained under classical Wesleyan thought. It has shaped my life in profound ways. I am a product of the "Trevecca Connection" and like to think of myself as a part of the continuation of that Connection. I was introduced to classical Wesleyan theology at Trevecca, and that was only expanded at NTS, where I learned of Wesley's liturgical/sacramental/Anglican commitments, as well as those foundations in the Church Fathers. - Thus, Dr. Greathouse's influence and vision has shaped me.

Beyond that, during a time when I was seriously, prayerfully discerning God's direction in my life, I discussed a bit of my situation with Rob Staples, via email. Dr. Staples, asked if it was okay if he talked to Dr. Greathouse about it. Shortly thereafter, I received a phone call from +William Greathouse!

I keep framed in my study a quote from Dr. Greathouse. I have for years, now. I have used it often as a part of my "signature" on my emails. (In fact, Dr. Greathouse, seeing it when I posted on the Wesleyan Theological Discussion list, once asked me to remind him where his quote came from!) It comes from the preface to Rob Staples, Outward Sign and Inward Grace: The Place of Sacraments in Wesleyan Spirituality. There Dr. Greathouse says:

It is time the Church of Jesus Christ overcame the disjunctions created by the 16th-century Reformation. What is called for is the "evangelical catholicism" of John Wesley's "middle way" in which the two historic Christian traditions were synthesized. In this synthesis the English Reformer not only recovered for the Church a viable doctrine of holiness but also pointed the way to a scriptural view and practice of the sacraments that is both apostolic and catholic.

Dr. Greathouse was a churchman, a pastor, an educator, a theologian, and a true bishop of the Church catholic. - One of my former college professors, upon news of Dr. Greathouse's death, said something like, "I wish Bill Greathouse could have been our Pope. Perhaps he was." - I think, perhaps, I feel what many in the Roman Catholic Church felt at the death of Pope John Paul when they began referring to him as John Paul the Great, and they called for immediate "sainthood." - Of course, in our case, we don't have to add the title Great to +William Greathouse! Still, if Nazarenes canonized saints as our RC sisters and brothers do, perhaps there would be cries of "Santo Subito!"(Saint Immediately) from the lips of Nazarenes (in English, of course!). Perhaps I would be one of those voices.

What I can say, by all accounts, +William Greathouse lived what he preached and taught. And he preached and taught holiness of heart and life. We Protestant types, of course, understand that the New Testament identifies all Christians as "saints." In Dr. Greathouse, however, it was easy to see.

The Church of the Nazarene and the Wesleyan world (indeed, the Church) has lost a great leader. We will miss him. May his influence continue on for the glory of God in Christ Jesus!

I think I will end this post using the post of another member of the Wesleyan Theological Discussion group:

O God, by your Holy Spirit you gave to some the word of wisdom, to others the word of knowledge, and to others the word of faith: We praise your Name for the gifts of grace manifested in your servant +William Greathouse, and we pray that your church may never be destitute of such gifts; through Jesus Christ our Lord, who with you and the Holy Spirit lives and reigns, one God, for ever and ever. Amen. (BCP 1979, 248-9)
______________________________

In addition to the Nazarene News link, mentioned above:

A Facebook page of memories has been set up, here

The Rev'd. Dr. Dan Boone, President of Trevecca, has written of Dr. Greathouse on his blog.

"For the Mahometans" - A Wesley Hymn

2011-03-31T12:08:00.000-04:00

Since 9-11, we, in America, have become much more aware of our fellow Americans of Islamic faith, as well as those of Islamic faith in the Middle East and elsewhere.

Today, during Morning Prayer, I continued my custom of singing through the Wesley hymns as found in Vol. 7 of The Works of John Wesley. I recently made my way to Section X: For Believers Interceding for the World. Today, it fell upon me to sing hymn 431, which is titled, For the Mahometans. - Perhaps you may find it interesting. The words to the hymn are as follows:

1. Sun of unclouded righteousness,

With healing in thy wings arise

A sad, benighted world to bless,

Which now in sin and error lies,

Wrapped in Egyptian night profound,

With chains of hellish darkness bound.

2. The smoke of the infernal cave,

Which half the Christian world o'erspread,

Disperse, thou heavenly Light, and save

The souls by that impostor led,

That Arab-thief, as Satan bold,

Who quite destroyed thy Asian fold.

3. O might the blood of sprinkling cry

For those who spurn the sprinkled blood!

Assert thy glorious Deity,

Stretch out thy arm, thou triune God,

the Unitarian fiend expel,

And chase his doctrine back to hell!

4. Come, Father, Son, and Holy Ghost,

Thou Three in One, and One in Three,

Resume thy own for ages lost,

Finish the dire apostasy;

Thine universal claim maintain,

And Lord of the creation reign!

Presiding Bishop Ivan Abrahams Nominated to Lead the WMC

2011-03-30T14:53:00.000-04:00

It is being reported that Ivan M. Abrahams, Presiding Bishop of the Methodist Church of Southern Africa, has been nominated to the position of General Secretary of the World Methodist Council. His election will take place during the World Methodist Council meeting at the World Methodist Conference in August.

Presiding Bishop
Ivan M. Abrahams

For the complete story, click here.

Wesleyans and the Sufficiency of Scripture

2011-03-30T12:22:00.000-04:00

It seems, if the rumors I have heard are true, that there have been some discussions of late about the Nazarene Article of Faith on "The Holy Scriptures." It seems that some are of the opinion that, perhaps, it is time to reword the Article.

In my opinion, a rewording of the Article would likely be unfortunate. First, I do not think that we will be able to get away from "inerrancy" language. That is, I think that there is a strong contingency that will insist on that language. Of that group, there are some very vocal folks who would like to not only utilize that language, but do so in such a way that would move us firmly into the Fundamentalist camp. (A place where we, as a Wesleyan denomination, do not belong.) - From my perspective, H. Orton Wiley (who is popularly credited with the wording of the article) did a fantastic job of utilizing the language of the day in a way that clearly maintained our Wesleyan understanding of Scripture.

For those unfamiliar with the wording of the Nazarene article, I will reproduce it toward the end of this post. Before I do that, I would like to reproduce one of the "Wesleyan Core Terms" as found in The Wesley Study Bible. I think that this particular "Core Term" should serve as a as a reminder to Wesleyans in general, and to Nazarenes in particular, of how Wesleyan Christians really approach and view the Scriptures.

Sufficiency of Scripture

As Methodism in the United States was becoming a formal church, John Wesley sent his adaption of the Articles of Religion to serve as doctrinal standards. Article 6 related to the sufficiency of Scripture, and made clear that Scripture contains all that one needs to know for salvation. Scripture is sufficient because it does not need to be supplemented with any other revelation. This affirmation is rooted in the Protestant tradition that precedes Methodism, and it counters the idea that we have to depend on any other source or authority for salvation. Holding this view does not mean that Scripture is our only source of knowledge for everything. We can still learn new things about the world and about the historical situation in which the Bible was written, and this knowledge helps us interpret Scripture. But we can trust that the Bible does not lack anything that we need in order to know and love God.

When talking about Scripture, the Wesleyan focus is salvation. That does not mean that the Bible does not speak about anything else, but it does mean that we understand that salvation (faith issues; relationship with God and others) is the "point," the purpose of Scripture. - "I want to know one thing, the way to heaven - how to land safe on that happy shore. God himself has condescended to teach the way: for this very end he came from heaven. he hath written it down in a book. O give me that book! At any price give me the Book of God!" (John Wesley, Preface to Sermons on Several Occasions.) - "All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness, so that everyone who belongs to God may be proficient, equipped for every good work" (2 Timothy 3:16-17, NRSV).

What a refreshing focus when compared to the typical focus of our sisters and brother in the "Fundamentalist camp." To borrow from Rob Staples essay on "Inerrancy" in his book, Words of Faith, for the Fundamentalist, the basic theological question is What is the source of knowledge (or truth)?. They hold to an "epistemological inerrancy," seeking to establish the truth and reliability of the Bible before they can move on to talk about matters such as salvation. Thus, it must be shown that the Bible is inerrant in the original autographs, that Genesis 1-3 are scientifically literal, that archeology confirms biblical accounts, etc. Only then (that is, once it is established that the Bible is true), can we trust the Bible for salvation, etc.

Wesleyans approach the Scriptures differently, says Staples. The basic theological question for the Wesleyan Christian is What must I do to be saved? Wesleyans hold to a "soteriological inerrancy," because in Wesleyan theology, salvation is truth. The Bible cannot fail to lead us to God and to heaven if we obey its precepts; that is what it means to say it is inerrant.

While our Fundamentalist brothers and sisters in Christ must first prove the truthfulness of Scripture before they can trust its path to salvation, Wesleyan Christians say, "I trusted Christ for salvation, just as the Scriptures say, and God has proven Himself true to His Word. Therefore, I can trust Scripture; I know the Bible is true."

We have sisters and brothers in Christ in the Church of the Nazarene (and other Wesleyan denominations) that urgently want to move us to the Fundamentalist camp and shift our focus. However, Wesleyan Christians are more interested in getting on with the business to which Scripture calls us, viz., pointing people to God through Christ.

The United Methodist Church, in its Articles of Religion, has maintained this emphasis by retaining the Article bequeathed to it from Anglicanism by John Wesley alongside the Article from the former Evangelical United Brethren Church, which, too, focused on the primary issue of salvation.

True to the Wesleyan heritage, the Article of Faith for the Church of the Nazarene, also retains this emphasis. It does so, as I mentioned above, while using "inerrancy" language in a very Wesleyan way. The Article is as follows:

IV. The Holy Scriptures

We believe in the plenary inspiration of the Holy Scriptures, by which we understand the 66 books of the Old and New Testaments, given by divine inspiration, inerrantly revealing the will of God concerning us in all things necessary to our salvation, so that whatever is not contained therein is not to be enjoined as an article of faith.

None of this, by the way, negates our Wesleyan understanding of what has popularly been called the Wesleyan Quadrilateral. We do, indeed, look to reason, tradition and experience, along with Scripture, when expression our doctrines. Those other three are vitally important to us as we faithfully seek to interpret Scripture. But, as for the Bible, itself, we believe in the Sufficiency of Scripture.

Sharing From Today's Morning Prayer

2011-03-11T12:13:00.000-05:00

I thought that I would share, today, a hymn that spoke to me during my time of Morning Prayer, as well as one of the "Wesleyan Core Terms" from the notes below the section of Scripture I was reading, today.

First the hymn:

1. O, God, to whom in flesh revealed

The helpless all for succour came;

The sick to be relieved and healed,

And found salvation in thy name:

2. With publicans and harlots I,

In these thy Spirit's gospel-days,

To thee the sinner's friend draw nigh,

And humbly sue for saving grace.

3. Thou seest me helpless and distressed,

Feeble, and faint, and blind, and poor:

Weary, I come to thee for rest,

And sick of sin, implore a cure.

4. My sin's incurable disease,

Thou, Jesus, thou alone canst heal:

Inspire me with thy power and peace,

And pardon on my conscience seal.

5. A touch, a word, a look from thee,

Can turn my heart, and make it clean;

Purge the foul inbred leprosy,

And save me from my bosom sin.

6. Lord, if thou wilt, I do believe,

Thou canst the saving grace impart;

Thou canst this instant now forgive,

And stamp thine image on my heart.

7. My heart, which now to thee I raise,

I know thou canst this moment cleanse;

The deepest stains of sin efface,

And drive the evil spirit hence.

8. Be it according to thy word!

Accomplish now thy work in me;

And let my soul, to health restored,

Devote its little all to thee!

(Hymn #383. The Works of John Wesley. Vol. 7. "A Collection of Hymns for the Use of The People Called Methodist.")

And now, the "Wesleyan Core Term: Misunderstandings of Perfection:"

The terminology Christian perfection, or entire sanctification, is easily misunderstood in the following ways. First, purity of heart does not entail perfection in knowledge. Even the entirely sanctified must continue to study and prosper. Second, Christian perfection does not issue in freedom from infirmities, that is, from slowness of understanding, confusion in thought, or mistakes in judgment. Third, Christian perfection should not be described as "sinless perfection," lest the pure in heart conclude that they can be free from any violation of the perfect law of God, voluntary or not. Fourth, perfect love does not eliminate temptation. Fifth, there is no state of grace so lofty that one cannot fall from it; that is heart purity can be lost. And finally, Wesley rejected the idea of static perfection that did not increase in love and grace; he cautioned that a pure heart increasingly grows in the love of God.

(The Wesley Study Bible. Abingdon P.)

British Methodist & Anglican Leaders Meet

2011-03-10T12:10:00.001-05:00

According to the blog of the President and Vice President of the (British) Methodist Conference, leaders of the Methodist Church (of Great Britain) and leaders of the Church of England, including the Archbishop of Canterbury, met together, as they do annually.

Their blog contains the highlights of the meeting.

I found two things to be of particular interest on the blog. The first is that they reported hearing updates in the Anglican Communion and the World Methodist Council.

As many of you know, I have been actively involved in as many World Methodist Council events as possible. I approached the Board of General Superintendents of the Church of the Nazarene and petitioned for the Church of the Nazarene to seek membership in the WMC, which it did. I am currently serving with Nazarene orders in the United Methodist Church, a sister WMC denomination. (Though "sister" is probably not the right word for the UMC, since it is the "mother church" for American Wesleyans/Methodists.)

I only wish that the blog actually reported some of those updates!

The second thing, however, that I found interesting may be of interest to readers of this blog who are concerned about Methodist/Anglican relations. The British Methodist Church and the Church of England, as many of you know, have a covenant relationship with each other. The blog details the Anglican-Methodist Covenant with a listing of their Affirmations and their Commitments.

If you are unfamiliar with their covenant, you may want to take a look at their blog, or you can find the Anglican-Methodist Covenant information, here.

One Prayer Short

2011-03-07T20:42:00.000-05:00

As most pastors who follow the lectionary know, this year Lent, and thus, Easter, is as late as it gets. That means that, for some, over the last couple of weeks prior to Transfiguration Sunday, they have preached from lectionary passages that they have never preached from before.

Though I tend to be a lectionary preacher, I have also preached for Sunday night as well as Sunday morning services for the majority of my 17 years in full time pastoral ministry (as well as having taught/gave devotions on Wednesday evenings, during most of that time). So, that was not really an issue for me.

However, as I was praying Morning Prayer last week, I did discover something, which, while not profoundly important, nevertheless was somewhat interesting. Last week, I began to wonder if we were going to "run out of" prayers before Lent. For those who are used to the Book of Common Prayer, you know that there is a Collect (or short prayer) for each of the Sundays in the year. In John Wesley's version of the Book of Common Prayer, which he titled, The Sunday Service of the Methodists in North America, he numbers them according to the Sundays "after Christmas," until you get to "The Sunday Next Before Easter."

Anyway, the wondering got the best of me, so I counted them out. Sure enough, Wesley is one prayer short this year. I would guess that, perhaps the 1662 BCP, which Wesley would have used (if not some other versions of the BCP), may be short, as well. (As I write this, I'm not in my study, so I do not have access to my other Prayer Books to check.)

Not only, so, but it became apparent that this past Sunday (viz. Transfiguration, or the Sunday leading up to Transfiguration) is where we are missing the prayer. That is to say, the collect for "The Eleventh Sunday after Christmas" should obviously be prayed on the First Sunday in Lent.

That, of course, means that those using Wesley's The Sunday Service will need to pray the collect for "The Tenth Sunday after Christmas" for two weeks this year, rather than just one. Or, if you already moved ahead, this past Sunday, you should pray that prayer (which speaks of the Lord fasting for forty days and forty nights) for next Sunday, the First Sunday in Lent, as well.

It also means that those who use The Sunday Service should be aware that whenever Lent begins in other years, they ought to skip ahead to "The Eleventh Sunday after Christmas" for the First Sunday in Lent, and continue on from there until Easter.

As I said, it's nothing profoundly important, but I did find it interesting. So, I thought I would share!

Good News for Sacramental Renewal within the Church of the Nazarene

2011-03-04T13:08:00.000-05:00

I recently had the opportunity to attend the M-11 Conference for the U.S./Canada Region of the Church of the Nazarene. (Thankfully, it was held right across the river from my present location!) The conference featured a number of worship services, along with numerous workshops each day.

The one work shop that I most looked forward to attending was called, "Worship and the Sacraments: The Power and Imagination for Evangelism." It was lead by the Rev'd. Dr. Bent Peterson, Associate Professor of Theology at Northwest Nazarene University. (Yes, a Nazarene University has someone with a Ph.D. in Liturgy on staff! - Just wish it was Trevecca.)

I had been looking forward to meeting Dr. Peterson, in person. We had talked via the internet on a few occasions. And I was very much looking forward to his workshop.

How exciting it was to see standing room only for this workshop on Worship & the Sacraments at this Nazarene gathering! It really was a fantastic workshop! - Later, that evening, a good number of us gathered to engage in further discussion.

My friend, Brannon Hancock, at Sanctifying Worship, videoed much of the workshop. He also organized the discussion time. (Thanks Brannon!)

I have copied the videos, below, from Brannon's site. Again, Brannon deserves all of the credit for the videos, and, of course, a HUGE THANKS goes out to Brent Peterson for leading the workshop!

As Brannon indicates on his site, the first video picks up about half way through the formal part of Brent's presentation. (Brannon was about 20 min. late to the session.) - What Brannon doesn't point out, but I will shamelessly mention, is that Brent asked me to be the pray-er of the Great Thanksgiving during the workshop.

This workshop, the attendance of the workshop, and those who gathered for the post-workshop discussion have given me great encouragement about the sacramental/liturgical future within the Church of the Nazarene! Another sign of encouragement (before launching into the videos) is the new Nazarene Liturgy Project, which can be found, here.

Also, as found on the Nazarene Liturgy Project, site, Brent Peterson has graciously provided a full recording of his workshop on MP3. I would include it, here, as well. However, it seems that I can't quite figure out how to do that! (I'm thankful I still remember how to put the videos on here!)

Nevertheless, I hope that you find these videos, exciting, as well. (For my Anglican friends, and even UM friends, who do not see too much out of the ordinary, here, please keep in mind that the Church of the Nazarene has tended to not embrace Wesley's sacramental/liturgical passion throughout its history. We were born in the Camp Meeting, and took that form as our primary form of corporate worship. Our practice of the sacraments have followed the Methodist frontier model of quarterly celebration. That, more recently, seems to have increased in many regions to a monthly celebration. For my part, I love the Camp Meeting, but long to see a wider embrace of Wesley's liturgical/sacramental passion when it comes to corporate worship.)

Lenten Prayer & Fasting and Faith-Sharing

2011-03-04T11:36:00.000-05:00

The season of Lent is almost here, and with it many Christians engage in specific efforts at prayer and fasting and various forms of abstinence. Sometimes these special efforts are viewed as a kind of legalism imposed by certain denominations. (Some Roman Catholics view it this way, though that is not the intent of the Roman Catholic Church.) Others see this as a way of simply "proving they can do it." And there are those who see Lent as a time to jump-start their diets. (Though the loss of weight may be a favorable side effect, that is not the purpose of fasting!)

There are others, however, who recognize that fasting and the various forms of abstinence are truly spiritual disciplines with the intent of opening us up to God's presence and grace in preparation for the great celebration of Easter.

Coming from a branch of Methodism that has thoroughly embraced the Camp Meeting and Revivalism, I have always told our people that Lent is revival preparation! - When we would schedule a revival with an evangelist, we would do more than schedule the revival. We would set aside specific times for prayer and fasting, seeking God's face for the revival services, the evangelist, the lost in our community, the Church, and ourselves. "Search me, O God, and know my heart; test me and know my thoughts. See if there is any wicked way in me, and lead me in the way everlasting." (Psalm 139:23-24) - That, very much, is what happens during Lent.

Additionally, in the congregations where I have served, I have made it a practice of distributing to everyone a "World Methodist Call to Prayer and Fasting and to Faith-Sharing" bookmark on the Sunday prior to Ash Wednesday. This book mark, produced by World Methodist Evangelism, calls our people to participate in the "Wesley fast."

The WME website says this about the bookmarks:

The 2001 World Methodist Conference in England called upon Methodists around the world to "follow the Wesleyan Pattern of Prayer and Fasting, focusing on spreading the gospel of Christ Jesus through word, deed and sign" by participating in the same weekly fast which John Wesley observed most of his life. Because of this commitment, Methodists in 130 countries go without solid food after their evening meal each Thursday until mid-afternoon each Friday.

This time of fasting is focused in prayer for the vision of World Evangelism -- to see the Methodist movement alive, vibrant, growing and yearning to spread the good news of Christ Jesus in a world that so desperately needs healing, hope and salvation. Methodist churches and groups are encouraged to participate in the Wesleyan Pattern of Prayer and Fasting during Lent and/or during the period between Easter and Pentecost.

These ENGLISH PRAYER AND FASTING CARDS are available free of charge, in reasonable quantities, for congregations or groups wishing to participate in this worldwide commitment. The 2 3/4 x 8 1/2 inch laminated cards contain an explanation of the Prayer and Fasting Commitment plus special prayers for Thursday Evening, Friday Morning, Friday Noon, and Friday at the time of breaking the fast.

I would encourage all pastors in denominations that are members of the World Methodist Council to order these free bookmarks by going to the WME website, here. Further, anyone who may pastor in a Wesleyan/Methodist denomination that is not a member of the WMC is still encouraged to join in this fast, during the season of Lent (and beyond!).

In the United States, the denominations that hold membership in the World Methodist Council are:

African Methodist Episcopal Church

African Methodist Episcopal Zion Church

Christian Methodist Episcopal Church

Church of the Nazarene

Free Methodist Church

The United Methodist Church

and

The Wesleyan Church

Indeed, may we "see the Methodist movement alive, vibrant, growing and yearning to spread the good news of Christ Jesus in a world that so desperately needs healing, hope and salvation." And may we see lives marvelously transformed by the great grace of God! In the name of and for the glory of God the Father, the Son, and the Holy Spirit. Amen.

Bishops Being Bishops

2011-02-24T14:44:00.000-05:00

This week I attended the M-11 Conference. One of the workshops I attended was called "LOVE WINS.:LGBT How to Share Christ's Love with Your Gay Neighbor." - More about that a little later, but I mention it now, because the issue of the Church and homosexuality was one of the many issues that a number of people talked about at the conference.
In light of my recent posts about the United Methodist bishops (retired and active), it reminded me of how those holding the episcopal office in the Church of the Nazarene have responded to this issue. - What a contrast between the two sets of bishops.

First, let me say, parenthetically, I know my recent posts have not focused on the areas of liturgy/sacraments/worship. That is usually the primary topic on my blog, along with news from within the Wesleyan/Methodist and the Anglican families. I guess it is that "news from within the family" that has dominated lately, but there will be more posts on worship related topics in the future.

With that said, I stand in a unique position. Not only do I have the opportunity to read what the two denominations (i.e., The UMC & the CotN) are saying, but I currently stand with "a foot in both worlds," as it were. As many of you know, I am pastoring a United Methodist Church, but my membership and elder's orders are in the Church of the Nazarene.

I think that each of the two denominations have something to teach the other, if we would listen to each other. However, in this situation, I really think that the United Methodist bishops could take a lesson from the Nazarene general superintendents.

It is not that there are not individual UM bishops who are acting like bishops. But there are plenty who are not; bishops who refuse to make clear their teaching of the faith of the church for their people, but rather hide behind statements like, "Whatever I may personally believe, I have committed to defend the Book of Discipline." On the other hand, there are those who, while careful to make that latter clear, nevertheless make it equally clear that they hope to see the Discipline change on this matter. Then there are those who merely call the church to pray for civil conferencing "on these difficult topics."

Then there are the united voices of the 33+ retired bishops, as posted, below.

Where is the clear statement of the Council of Bishops, not just repeating, "This is what the Book of Discipline currently states," but rather actually doing the job of a bishop by teaching; expanding upon the statement of the Discipline, teaching why United Methodists believe what they believe and why it is important?

It is at this point (among others) that I think the Nazarene general superintendents have faithfully acted as bishops of the Church. They have demonstrated their true episcopal role. They have not merely hidden behind the Nazarene Manual (Book of Discipline) statement. Nor have they side stepped the issue by calling us to merely discuss these difficult topics. (Not that prayerful discussions are unimportant, but to merely call for that alone is fail to faithfully discharge the episcopal role.)

The Nazarene BGS at the time of the
publication of the booklet.

Instead, the Nazarene general superintendents have affirmed and clarified the Manual statement on Human Sexuality. They have posted a brief statement on sexuality on the denominational website. More importantly, I think, a number of years ago they produced a 12 page booklet titled "Pastoral Perspectives from your General Superintendents: On Homosexuality," and the mailed it to Nazarene pastors.

In the opening address, the general superintendents say, "In the midst of a broad spectrum of responses that range from unconditional approval to loveless judgmentalism, how do our pastors and churches engage in this ministry? This booklet is intended to assist in affirming the postion of our church and clarifying the understanding of Scripture regarding homosexuality and how you and your congregation can be a much-needed community of hope-filled truth and grace."

And, when the general superintendents received some questions about some of their statements, they went on to produce a paper called, "Further Clarification Concerning the Document 'A Pastoral Perspective on Homosexuality'" in order to address those questions.

My question is, where does the UM Council of Bishops "affirm the postion of the UMC and clarify the understanding of Scripture regarding homosexuality and how you and your congregation can be a much needed community of hope-filled truth and grace"? (Which, by the way, is not a call for the bishops to simply "condem homosexuality." Rather it is a call for them to express why the church has the position it does and how the church can be faithful to every aspect of their position, viz., by suggesting how the local church can be "a much-needed community of hope-filled truth and grace.")

Perhaps I have missed it. Perhaps they have done that someplace. I would be happy for someone to post a comment indicating that they have. But, in light of the recent statement by the retired bishops and the report of the reaction of some of the active bishops, it does not appear that they have.

Perhaps when the bishops next meet in Council, they will do this very thing (though, given the range of reactions reported, it seems unlikely that they will make any statement beyond one similar to the very weak statements found earlier in this article).

The current Nazarene BGS

I would hope that the UM bishops would take a cue from their Nazarene counterparts, their fellow bishops in the Wesleyan/Methodist family. In this regard, the Nazarene general superintendents were, indeed, bishops being bishops.

On a final note, not only do I want to give kudos to the Nazarene Board of General Superintendents, I also want to give kudos to Andy McGee, Letiah Fraser, Julie Hanson, and Sarah Weems who presented the workshop I mentioned, above: "LOVE WINS.:LGBT How to Share Christ's Love with Your Gay Neighbor." They demonstrated to us, and they demonstrate to those in their community every day, how the love of God can reach out through the Church (us!) to those in the LGBT community. More information about them and their ministry can be found, here.

Still A Holiness Preacher

2011-02-21T15:29:00.000-05:00

Way back in August of 1992 (on the 22nd, to be exact), during our wedding ceremony, one of the pastors officiating the ceremony commented to my bride, "You're marrying a holiness preacher." (For those not familiar with that kind of terminology, I was, at that time, a licensed minister and in seminary studying to be a pastor in the Church of the Nazarene. The Church of the Nazarene was born in the "Holiness Movement" within Methodism and is the largest of the Wesleyan-holiness denominations.)

Several years have come and gone since that day. I am now pastoring Centenary United Methodist Church in New Albany, IN. (My elders orders are still in the Church of the Nazarene.) And my wife is still married to "a holiness preacher."

There is much more to preaching "holiness" than just focusing on the doctrine and experience of Entire Sanctification or Christian Perfection. Nevertheless, that is an important aspect of it. And this past Sunday, the lectionary passage for the Gospel provided a great opportunity to preach on that very subject. The passage comes from Matthew 5:43-48, which ends with Jesus saying, "Be perfect, therefore, as your heavenly Father is perfect."

This is one of my favorite "holiness passages" to preach from. (It is actually the text that I preached from when I won the Corlett Holiness Sermon Award as a Senior at Nazarene Theological Seminary, way back in 1994.)

To go along with the sermon, we opened with (and then included, again, after the sermon with the Prayers of the People) the Collect of Purity: "Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name, through Christ our Lord. Amen."

That prayer truly encapselates the "holiness message." In fact, I believe it was P.F. Bresee (the primary founder of the Church of the Nazarene) who once said to some Episcopalians (something like), "Why do you consider it strange that we, Nazarenes, claim that God actually hears and answers the prayer that you pray every Sunday?"

We also sang Charles Wesley's, "Love Divine, All Loves Excelling" and a chorus titled, "A Perfect Heart." We concluded with Wesley's, "Jesus Thine All-victorious Love," and St. Paul's benediction in 1 Thessalonians 5:23-24.

My sermon title was, "Nobody's Perfect . . . Are They?" For those interested, you can listen to it at our church's website, here.

(Let me say that, when I first start, a person in the congregation corrects me on the particular movie that I am about to reference. Also, we had a problem with the microphone in the midst of the sermon. I do not know if that caused a problem in the recording.)

UM Bishops React to Retired Bishops

2011-02-15T19:41:00.000-05:00

While I'm quite happy to move on from this issue, I think it only appropriate to make note that some current United Methodist bishops have reacted to the statement made by the 33 retired bishops. Except on one point, they seem to be all over the map. That one point is the claim that they are all committed to respect the statement of the Discipline.

The report of the United Methodist News Service can be read, here.

(For those who may be interested, the article did not indicate any response from my bishop.)

Praise God for the Spread of the Gospel in Africa!

2011-02-12T17:04:00.000-05:00

Nazarene Communications Network as reported that the African Region of the Church of the Nazarene, under the leadership of Regional Director, the Rev'd. Dr. Filimao Chambo, has now surpassed the half million mark in membership!

With 511,373 members, the African Region is closing in on the church in the United States (and will likely pass it before too long). Praise be to God for the lives being transformed through the gospel of Jesus Christ!

Wesleyan Core Term: Superintendency

2011-02-11T11:28:00.000-05:00

One of the things that I love about pastoring at Centenary United Methodist Church is being able to use "Calvary Chapel" for Morning Prayer. Praying Morning Prayer from Wesley's The Sunday Service of the Methodists in North America is a part of my commitment to the Order of Saint Luke, and a part of my regular devotional practice.

Whereas during the last couple of years I have read Scripture based on the daily reading lectionary passages as found in the 1928 Book of Common Prayer, for 2011 I have gone back to the practice of reading through the entire Bible during the year. I have modified the way that I'm doing it so as to include Old Testament, Psalm, and New Testament readings each time, in order to go along with the practice as found in the Prayer Book. (I don't know quite what I'll do, once I make it through the New Testament, but I plan to re-read the Psalms throughout the year.)

This year I am reading using the NRSV, once again. (I've used several other versions in the past). The unique thing is that I'm using my The Wesley Study Bible this time. And, while I'm not reading all of the notes, I am making it a practice to read each of the "Wesleyan Core Term" and "Life Application Topic" sections as I go along.

In my reading, today, I read a "Wesleyan Core Term" section that I think may go well with my previous post about the statement from the 33 United Methodist bishops. - The core term is "Superintendency," and the relevant part said:

"In Num 3, the Lord tells Moses to set aside the Levites as the Lord's, as an offering for the firstborn of all of Israel. They will serve the Lord at the tabernacle and before all the people. In the same way, the bishop must be the Lord's servant before all the people. Without submission to the Lord, the powers of the bishop are just human power. . . if God is not the head, then the bishop cannot lead the church." (italics mine.)

By this post, I do not mean to question whether any of the 33 bishops desire to serve God. God alone knows each of our hearts. However, it is clear that one's commitment to serve God must include submission to God and to the Word of God. Additionally, one who takes up the role of the superintendency/episcopacy is especially called upon to "contend for the faith that was once for all entrusted to the saints. For certain intruders have stolen in among you, people who long ago were designated for this condemnation as ungodly, who pervert the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ." (Jude 3-4).

33 Retired United Methodist Bishops Urge Denomination to Remove It's Ban on Homosexual Clergy

2011-02-01T21:34:00.000-05:00

The United Methodist News Service has just reported that 33 retired UM bishops have issued "A Statement of Counsel to the Church." This statement urges the denomination to remove from its Book of Discipline the statement that says:

"…The practice of homosexuality is incompatible with Christian teaching. Therefore self-avowed practicing homosexuals are not to be certified as candidates, ordained as ministers, or appointed to serve in The United Methodist Church." ¶304.3

Such a change would have to take place at the General Conference level. The next General Conference will take place in 2012. This issue has come up at every General Conference for decades, now, but it is important to note that at each Conference the United Methodist Church has remained firm in their stand for continuity with Scripture and the teaching of the Church catholic for over 2000 years. The current position of the United Methodist Church, while not being on the same page with certain other mainline American denominations (e.g., The Episcopal Church and The Evangelical Lutheran Church in America), is on the same page with the vast majority of Christian churches throughout the world. (In other words, it is denominations such as TEC and the ELCA that are out of step with the rest of the Church.)

While this issue is raised at every General Conference, this may be the first time that such a "Statement of Counsel" has been issued by such a large number of retired bishops. (That is, I do not know if this has happened before, but I am not aware that it has.)

The United Methodist Church, along with all Christian churches, is called to show forth the love of God in Christ for all people. Part of showing forth that love is proclaiming the great good news that we can be forgiven and transformed by God's grace.

The full statement can be read, here.

Sanctuary Sights and Senses: Scripture

2011-01-28T14:31:00.000-05:00

The following is from the seventeenth installment of my bulletin insert series at Centenary United Methodist Church:

Scripture - God’s Word usually refers to one of three meanings: 1.) God’s Word written (Scripture), 2.) God’s Word preached (the sermon), and 3.) God’s living Word (Jesus Christ). The reading and preaching of the Word are means by which the living Word (Christ) speaks to us. Thus, in the Wesleyan tradition, we are not simply concerned that God’s Spirit inspired those who first wrote the books of the Bible. Rather, we believe that the same Holy Spirit who inspired those biblical writers desires to inspire the Scriptures a fresh and a new to our hearts and lives, today. Thus, we are called to “sit on the edge of our seats,” listening for God to speak.

Traditionally, at the conclusion of each of the readings, the liturgist will say, “The Word of the Lord,” and the people will enthusiastically respond, “Thanks be to God!” At the conclusion of the Gospel reading, we hear, “The Gospel of the Lord,” and the response is given, “Praise to You, Lord Christ.” (At the announcement of the Gospel, some may make the sign of the cross on their forehead, lips, and heart signifying, “Lord, may your words be in my thoughts, in my mouth, and in my heart.”)

In worship we have three primary Scripture readings: one from the Old Testament, one from a New Testament Epistle (or the Book of Acts), and one from one of the Gospels.

As Jesus indicated to the disciples on the Emmaus Road, all of Scripture points to Him. So, the Old Testament lesson points ahead to Jesus. The Epistle points back to Jesus, and in the Gospel we see and hear Jesus. That leads us to the reason we stand for the Gospel reading. Since the early days of the Church, Christians have stood for the Gospel reading to show that here we hear the words of Jesus, directly.

———————

Information gathered from the following resources:

Hickman, Hoyt L. United Methodist Worship. Abingdom P. 1991.

Sly, Randy (Former Archbishop in the Charismatic Episcopal Church). An Invitation to Living Liturgy. Cathedral Church of the King. Overland Park, KS. 1996

Webber, Robert E.Worship Old & New: A Biblical, Historical, and Practical Introduction (Revised Edition). Zondervan P. 1994.

Dr. Lester Ruth: Good Bye, Asbury. Hello, Duke.

2011-01-28T11:15:00.000-05:00

I just learned (yesterday) that the Rev'd. Dr. Lester Ruth, who has served as the Lily May Jarvis Professor of Christian Worship at Asbury Theological Seminary in Wilmore, Kentucky since 2000, will be leaving Asbury in order to teach at Duke Divinity School in Durham, North Carolina.
Asbury is losing a great asset, and Duke is gaining a great asset!

To give you a little info on Dr. Ruth, the following is listed on the Asbury faculty page:

Expertise:

•History of Christian Worship (particularly Early Methodism)
•Creativity with the Sacraments
•Contemporary Worship

He received a B.B.A. from Stephen F. Austin State University, 1981; a M.Div. from Asbury Seminary, 1985; a Th.M. from Candler School of Theology, Emory University, 1988; and a M.A (1994) and a Ph.D. (1996) from the University of Notre Dame. (Where he studied under James White!)

Prior to teaching at Asbury Seminary, Dr. Ruth was assistant professor of Liturgical Studies at Yale University Divinity School and Institute of Sacred Music. He has been an adjunct at Tyndale Theological Seminary (Toronto), Northern Baptist Theological Seminary (Chicago) and the Robert E. Webber Institute for Worship Studies (Jacksonville, Fla.). He is a member of the North American Academy of Liturgy.

Dr. Ruth is a member of the Texas Annual Conference of the United Methodist Church. He was ordained as a deacon in 1984 and as an elder in 1987. He has served three appointments.

His book, A Little Heaven Below: Worship at Early Methodist Quarterly Meetings (Nashville: Kingswood Books, 2000) was awarded the Jesse Lee Prize by the United Methodist General Commission on Archives and History. He has also received three teaching awards at Asbury Seminary , two for use of media and one for extended learning. He was on the advisory board for the Calvin Institute of Christian Worship liturgical renewal grants program from 1999 to 2004. He was also a John Wesley Fellow, funded by A Foundation for Theological Education during graduate school.

Dr. Ruth is currently editing a multi-volume set of worship case studies from church history as well as continuing research into the theology of contemporary worship music. Dr. Ruth and his wife, Carmen have two daughters

Now, what the faculty page does not say, but the part that is most significant for me, is that Lester was my Faculty Mentor while I pursued my doctoral work at Asbury, and he was absolutely fantastic!

It is a long story, but when I arrived at Asbury, I was planning to study in the area of Leadership. That was not what I wanted to do, but it seemed to be the thing to do. You see, I wanted to study Worship/Liturgy, and I wanted to study at Asbury. However, the "Preaching and Worship" concentration presented in the catalog appeared to really be preaching and, oh yeah . . . maybe a class on preaching in the context of worship. - That was not what I wanted.

However, during my first week there, I over heard a fellow D.Min. student talking about forging a concentration in Worship! I went to Dr. Ruth and talked with him, and that is exactly what we did! I transfered one class in from Northern Baptist on Sacraments and Sacred Actions (It was a part of Robert Webber's D. Min. program, there. - I won't, at this time, go into why I chose not to go there.) and did an independent study on Wesleyan Worship, and we made it happen. (Additionally, with Dr. Michael Pasquarello's excellent Trinitarian Preaching class and his "tag-team" teaching with Lester, it was like having a major in Worship and a minor in Preaching.)

Lester was invaluable in my independent study and my dissertation work. I learned so much from him.

Additionally, Lester served as the faculty advisor for the Asbury chapter of The Order of Saint Luke and has been a good friend to the Order.

I am sad to hear that he is leaving Asbury, because I know he brought a needed understanding of liturgy/worship to a seminary that stands in a conservatively Methodist and Holiness tradition. That is to say, he helped to bring the Wesleyan balance to the school in a time when it is so hard to find a full, balanced Wesleyanism out there. (Most often those who are conservative toward Wesley in terms of evangelical faith and holiness are miles away from him in terms of liturgy/worship and sacraments. On the other hand, those who share Wesley's liturgical/sacramental convictions often want nothing to do with his evangelical and holiness emphasis.)

Asbury's loss is Duke's gain. Congratulations to Lester and to Duke!

May God's richest blessings be upon Dr. Ruth, Asbury and Duke.

Check Out the New Facebook Icon

2011-01-23T23:09:00.000-05:00

Thanks to my friend, Brannon Hancock, over at Sanctifying Worship, you can now find a new Facebook icon on my sidebar. This icon will make it easier for anyone reading this blog to connect with the Wesleyan/Anglican Facebook page!

I have to confess, I'm not all that tech. savvy. I'm just thankful I know some people who are.

Thanks Brannon!

Wesleyan/Anglican on Facebook

2011-01-09T13:59:00.000-05:00

Just a note to let you know: there have been some good conversations, lately, on the Wesleyan/Anglican Facebook page, here.

Sanctuary Sights and Senses: The Baptismal Font

2011-01-07T11:56:00.000-05:00

The following is from the sixteenth installment of my bulletin insert series at Centenary United Methodist Church. It is for The Baptism of the Lord Sunday:

The Baptismal Font - In the rites of Baptism we declare, “Through the Sacrament of Baptism we are initiated into Christ’s holy Church. We are incorporated into God’s mighty acts of salvation and given new birth through water and the Spirit.” Baptism is, first, God’s sign of our forgiveness, cleansing and adoption by grace. It is, secondly, our word of faith and commitment to God.

As we, in faith, come to the waters of Baptism, God is there and then at work, pouring out grace to us and marking us with the sign of the Covenant as God’s own children by grace.

As those within the Wesleyan/Methodist tradition, though we only have a Baptismal Font, we do accept as valid all three modes used by Christians in baptism. Candidates or their parents may choose sprinkling, pouring, or immersion.

By placing the Font near the entrance to the place of worship, or, in our case (having two entrances), at the back of the center aisle, we symbolize that it is through the waters of baptism that we enter into the Church and become members of the Body of Christ. As we gather to worship, the Font is a witness of God’s grace poured out to us. As we depart to serve, the Font calls us to live out our baptismal faith in the world, to allow the grace of our baptism to “work its way out” in us and to shape us. In both instances, we are reminded that we are not our own. We belong to God.

Having a movable Font, also, allows us to accommodate the worshipping congregation when celebrating baptisms by moving the Font to the front of our worship space making the sacrament more fully visible for all.

———————

Information gathered from the following resources:

The United Methodist Book of Worship

White, James F. and Susan J. Church Architecture: Building and Renovating for Christian Worshp. OSL Publication. Akron, Ohio. 1998.

Holiness Denominational Leaders Meet to Strengthen Ties

2010-12-22T18:53:00.000-05:00

The article, below, comes from the Nazarene Communications Network website, which apparently picked it up from The Wesleyan Church:

Holiness denomination leaders meet to strengthen ties

Tuesday, December 21, 2010

Lenexa, Kansas

Superintendents, presidents, and bishops of 10 denominations and holiness bodies met for a two-day summit in Lenexa, Kansas, to discover ways to spread scriptural holiness and remain committed to the message in the Wesleyan-holiness tradition.

The Church of the Nazarene's Board of General Superintendents hosted the annual meeting of the Wesleyan Leaders Summit, December 3-4 at the Global Ministry Center.

Several task forces were appointed by this year's summit members to do follow-up work on topics of mutual concern, including development of an online, digital holiness classics library; procedures to allow for easier transfer of ministerial personnel and credentials for ministers in good standing between member bodies; statements for possible joint releases that address pressing social and moral issues; and cooperative scheduling of Holiness Summits (grassroots-led, regional events to encourage holiness evangelism and revival).

A subcommittee also was appointed to develop proposals for a voluntary global Wesleyan alliance that could foster greater cooperation and synergy among like-minded church bodies worldwide.

Wesleyan Leaders Summit representatives gather annually for professional enrichment, fellowship, sharing best practices, discussion of cultural trends and current issues impacting their ministries, and informal networking to encourage greater interdenominational cooperation.

Executives at this year's summit included representatives of the Church of the Nazarene, the Free Methodist Church, The Salvation Army, Church of God Ministries, Inc., The Missionary Church, the Churches of Christ in Christian Union, the Church of Christ Holiness (USA), the Congregational Methodist Church, the Methodist Protestant Church, and The Wesleyan Church.

Additional leaders from the Evangelical Church, the Evangelical Methodist Church, and the International Fellowship of Bible Churches anticipated attending, but were unable to do so at the last minute. The next Wesleyan Leaders Summit is scheduled for December 2-3, 2011, in Circleville, Ohio.
--Board of General Superintendents, The Wesleyan Church Communications

-------------------------------

In reading the article, above, I would note that all but (possibly) three of the denominations listed were members of the Christian Holiness Partnership, which seems to no longer be a functioning organization. The denominations that were not CHP members include the Church of Christ, Holiness (USA), which seems to primarily be an African-American denomination; the Methodist Protestant Church (those who did not join in the 1968 union that formed the United Methodist Church); and the Church of God Ministries, Inc. I'm not sure who this latter denomination is (thus the "possibly," above). If it is the Church of God (Anderson), it is unusual that it was not listed as "Anderson." On the other hand, if it is not the CoGA, then it is unusual that they were not at the meeting.

I find several items in this article to be interesting, and I look forward to hearing about future developments.

Among the things that I find greatly interest is the exploration of a "global Wesleyan alliance." This, I'm guessing would take the place of the national Christian Holiness Partnership. However, it will be important to pay attention to whatever terminology any future organization would use. These are obviously not the only "Wesleyan" denominations. Also considered Wesleyan denominations are such groups as the United Methodist Church, the AME, AMEZ & CME, none of which were involved in this meeting. For that matter, one can look at the World Methodist Council, itself, noting that three of the denominations in this meeting are members of the WMC. If one is simply looking for a global Wesleyan alliance, there it is!

However, what we have here are "Wesleyan-Holiness" denominations, and that is the alliance we are looking at. That is important, because some of these groups would not identify, at all, with a group like the World Methodist Council. In fact, the "Wesleyan" identity of some of the Wesleyan-holiness denominations seems to be focused only on the doctrine of Entire Sanctification. Therefore, the term "Wesleyan-Holiness" would be much more fitting for such an alliance.
In general, I wish that there were talks of merger more than "alliances" (which will come as no surprise to those who have read my blog). However, I admit, when it comes to mergers, I would be in favor of merging with those who share and strengthen the Church of the Nazarene's Methodist identity, and I would be less excited about merger with those who would dilute that identity. - Still such a "global alliance" would be an exciting development, and any attempt at strengthening cooperation is always a good thing.

Christmas Greetings from the Board of General Superintendents of The Wesleyan Church

2010-12-21T23:06:00.000-05:00

The following Christmas Greeting from the Board of General Superintendents of The Wesleyan Church was found on their denominational website, here:

BGS Christmas Greeting

Dec. 17, 2010

The Board of General Superintendents extends its prayerful best wishes to you at this joyful season of the year. As you take time to enjoy the special relationships you have with family and friends, remember the very essence of the Christmas story is a Heavenly Father reaching out to us through His Son so that we could have a personal relationship with Him. What an awesome gift and privilege! As you celebrate the Savior’s birth may you experience anew the transforming power of His hope and holiness. You will be in our thoughts and prayers during this season and throughout the New Year.

Board of General Superintendents

Thomas E. Armiger

Jerry G. Pence

Jo Anne Lyon

Sanctuary Sights and Senses: Cassock, Surplice and Preaching Bands

2010-12-21T22:42:00.000-05:00

The following is from the fifteenth installment of my bulletin insert series:

Cassock, Surplice, and Preaching Bands - These vestments are more closely related to the type of vestments that John Wesley wore during worship.

The cassock is a black neck-to-ankle attire that, at one time, were the ordinary street clothes for clergy. It may be worn (without the clerical collar) by lay persons taking part in worship.

As “street clothes,” the cassock is covered by the surplice (SUR.plis). The white surplice is a medieval version of the alb. (You will recall that the alb was the subject of the first in this series.) The white surplice/alb recalls the practice of Christians in the first century, when they clothed those emerging from the waters of baptism with a white tunic or alb. Therefore, the surplice/alb is a reminder of our baptism, a symbol of purity and a symbol of the resurrection. Again, just as with the regular alb, the cassock and surplice may be worn by clergy and (without the clerical collar or stoles) by lay persons leading worship.

Preaching Bands or tabs are white starched neckwear in the shape of an inverted V worn with a cassock by preachers. Eventually, the two bands were said, by some, to represent the law and the gospel, or the Old and New Testaments. (All of John Wesley’s portraits depict him wearing the clerical collar and preaching bands).

The cassock, surplice, stoles and preaching bands are traditional Anglican vestments (though those in other traditions wear them as well). As a priest in the Church of England, this would have been John Wesley’s attire during worship, thus, it is also appropriate attire for Methodists.

———————
Information gathered from the following resources:

Wall, John N. A Dictionary for Episcopalians. Cambridge/Boston, MA. Cowley Publications. 2000.

Advent Greetings from the Nazarene Board of General Superintendents

2010-12-21T22:33:00.000-05:00

The following "Advent Greetings" from the Board of General Superintendents (i.e., Bishops) of the Church of the Nazarene was found on the Nazarene denominational website, here:

The gift of the Son of God wrapped in flesh confounds our minds with the inexplicable mystery of Immanuel: God with us. The Christ who came to walk our sod, experience our humanity, offer himself for our sins, and grant us eternal life calls us to share the hope of Advent. Throughout this season of celebration, we declare with the angels, “Glory to God in the highest.” In eager anticipation of His Second Advent, we embody this hope that compels us to dedicate ourselves anew to the mission of making Christlike disciples in the nations. Your generous giving to support this mission in 156 world areas honors Immanuel. Thank you for joining in proclaiming to the world the Christ child who brings salvation.

The people walking in darkness have seen a great light…

For to us a child is born,

to us a son is given,

and the government will be on his shoulders.

And he will be called Wonderful Counselor, Mighty God,

Everlasting Father, Prince of Peace (Isaiah 9: 2, 6).

The Board of General Superintendents

Eugénio R. Duarte Jerry D. Porter

David W. Graves Stan A. Toler

Jesse C. Middendorf J . K. Warrick

Nazarenes Pass the Two Million Mark

2010-12-18T16:31:00.000-05:00

According to the recent report of statistics for 2010 by General Secretary, the Rev'd. Dr. David P. Wilson, the Church of the Nazarene has now passed the 2 million mark for total members!

The article can be read, here.

The report did not indicate the exact number of full members. Nor did the report indicate the growth of Nazarene membership in the U.S.A.

However, passing the 2 million mark for total members and the fact that the denomination continues to grow are reasons to give thanks to the Lord!

The Problem of Perfectionism?

2010-12-18T15:26:00.000-05:00

Earlier this month, I read an article on Anglican Mainstream entitled The Problem of Perfectionism. It was written by Michael Jensen and originally appeared at Sydney Anglicans. - I regularly read Anglican Mainstream and, as one ordained in the Church of the Nazarene (a Wesleyan-holiness expression of Methodism), this article caught my attention.

However, as I read the article, and then especially as I read the comments on the Sydney site, I must say that I was quite disappointed. Both, the article, itself, and the comments demonstrated only a cursory (mis)understanding of Wesley's teachings.

(I should say, before I go any further, this post is not a defence of the group at Sydney University. If the understanding of the group put forth in the article is correct [and there is a question, here, because it is clear that Wesley is misunderstood], then they, too, strayed from Wesley's teaching of Scripture. - And now, to continue . . .)

It was even more amazing how Jensen identified, "among the descendants of perfectionist teaching," only two, viz., the Keswick Movement and Pentecostalism. Neither of these two movements, as movements, have followed Wesley's teachings (though there are certain of the Pentecostal-Holiness denominations that have, indeed, sought to stay true to Wesley on perfectionist issues.). It is quite reasonable to include in such an article various expressions of perfectionist groups, but if one wishes to invoke John Wesley's teachings, one would expect some mention of the Wesleyan-Holiness Movement within the larger Methodist tradition.

Beyond the absence of Wesley's descendants in the article are the misunderstandings found in the article, as well as (and especially) in the comments. Many of these comments are the very kind of things that Wesley spent much of his life correcting.

For example, Wesley never argued for a "sinless" perfection. Also, though Wesley did talk of a willful transgression of a known law of God being the definition of sin "properly so called," he also taught that those "sins improperly so called," nevertheless still remained in need of the atoning work of the blood of Christ. He retained in the liturgies sent to the Methodists in North America the corporate confessions of sins, as well as the Lord's Prayer with it's petition for forgiveness. Still, he felt that there is Scriptural warrant for talking about a difference between such "involuntary transgressions" or "sins of ignorance" and those that are willful transgressions of a known law of God.

What, I suppose, was most disappointing was the implication of the posting of this article on Anglican Mainstream. That implication is that the Conservative/Orthodox Anglican movement (as represented by Anglican Mainstream) has rejected Wesleyanism as a viable expression of Conservative/Orthodox Anglicanism.

Let me simply express that what Wesley talked about as Christian Perfection is nothing other than the "perfection" to which we are called in Matthew 5:48. Read in its context, it becomes clear that it is a call to love our neighbors, even those who are enemies, even as God loves. In other words, the perfectionism that Wesley spoke of was a fulfilment of the Great Commandment; to love the Lord your God with all your heart, and with all your soul, and with all your mind; and to love your neighbor as yourself. It is the "perfect love that drives out fear," which St. John talks about in 1 John 4:18.

It is not the absolute or angelic perfection that St. Paul denies having attained in Philippians 3:12, but it is the "perfection" or "maturity" (same Greek root word in verse 12 & 15) that St. Paul does claim in verse 15.

Let me be clear. It is NOT a love or "maturity" or "perfection" which we can attain on our own, but it only comes to us as a gift of the grace of God.

It is, as St. Paul prays in 1 Thessalonians 3:12-13, "And may the Lord make you increase and abound in love for one another and for all, just as we abound in love for you. And may he so strengthen your hearts in holiness that you may be blameless before our God and Father at the coming of our Lord Jesus with all his saints." And, again, in his benediction, "May the God of peace himself sanctify you entirely; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ. The one who calls you is faithful, and HE will do this" (1 Thessalonians 5:23-4, NRSV, emphasis mine).

It is nothing more than the love of God so filling us.

And, if my reading of the implications of this post appearing on Anglican Mainstream is correct, it is especially disappointing, because the essence of Wesley's teaching on Christian Perfection is the very thing found in prayer prayed by every faithful Anglican as they gather each Lord's Day:

"Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name; through Christ our Lord. Amen."

I believe it was Phineas Bresee, primary founder of the Church of the Nazarene, who asked the Episcopalians why it should seem strange that the Nazarenes claimed that God answers the very prayer that they pray each week.

It seems to me that, contrary to the implications found on Anglican Mainstream, Wesley was quite true to his Anglicanism in his teaching about the Scriptural doctrine of Christian Perfection.

Sanctuary Sights and Senses: The Sign of the Cross

2010-12-17T12:52:00.001-05:00

The following is from the fourteenth installment of my bulletin insert series:

Sign of the Cross - this topic was brought up in our worship class, and I thought I might cover it in this series.

Often times, the use of the sign of the cross is thought (by those who are not used to using it) to be . . . Roman Catholic. Roman Catholics do, of course, use the sign of the cross, but so do others (e.g., Lutherans, Anglicans/Episcopalians, Orthodox, etc.). In fact, you may occasionally even see United Methodists using the sign of the cross!

The sign of the cross is done in a few different ways. There is the signing of one’s self (forehead, breast, left shoulder, then right shoulder). This is simply a devotional expression of faith in Christ and our redemption through the cross of Christ. It is often done when the Holy Trinity is invoked, or when one is receiving the Holy Sacrament of Communion.

The pastor may make the sign of the cross over the Holy Sacraments during consecration and over the people of God during the Trinitarian benediction or blessing.

Ashes are used to “sign” our foreheads on Ash Wednesday. When anointing with oil, the sign of the cross is used. John Wesley instructed that infants be “signed” with the cross on their foreheads during baptism. This use of the sign of the cross, at least, is quite “Methodist.”

Finally, people in liturgical churches make the sign of the cross on their forehead, mouth and heart when the gospel is announced. By this, they are saying, “May the gospel be in my mind, upon my lips, and in my heart.”

The sign of the cross really is not just a Roman Catholic thing. It is a devotional act that many Christians in many denominations (even some Methodists!) may find to be a meaningful, devotional expression of faith.

Sanctuary Sights and Senses: X-mas

2010-12-13T14:05:00.000-05:00

The following is from the thirteenth installment of my bulletin insert series:

Today’s insert is going to stray a bit from the others in this series. The others have focused on sights or experiences within the sanctuary or the worship service (thus the title). This edition will start with a symbol that was talked about on last week’s insert about the Chrismons, and then focus on a related topic of the season.

The Chi-Rho - The Χ with the Ρ in the center forms a symbol of Christ using two Greek letters. The X is the Greek letter, Chi, and the P is the Greek letter, Rho. They are the first two letters of the Greek word Χρίστου, or in English, Christ. - Sometimes you will see the letter Ι (iota) with the Χ which are the first letters of the Greek spelling of Jesus and Christ.

Knowing about these symbols helps us to understand why sometimes people refer to Christmas using the “shorthand” form of X-mas. It really is not an attempt to “x-out” Christ from Christmas. Rather, it is an abbreviation for Christmas using a chrismon, if you will; the symbol for Christ.

I am in full favor of the idea of making sure we keep Christ in Christmas, but I am not all that concerned about whether people use the Greek initial when writing the word.
Instead, I would suggest two ways for us to “keep Christ in Christmas.” First, let us observe the holy season of Advent as a time to prepare ourselves spiritually for celebrating the birth of our Lord and Savior.

Second, keep the “mas(s)” in Christmas(s). Mass is not a term that we Protestants typically use. However, it is a word that basically refers to the worship service of Holy Communion. If you want to keep Christ in Christmas, be sure to faithfully gather with the Church around the Table of the Lord on Christmas (or, in our case, Christmas Eve).

Sanctuary Sights and Senses: Advent & Advent Wreath

2010-12-13T13:57:00.000-05:00

The following is from the twelfth installment of my bulletin insert series:

Advent - Advent marks the beginning of the Christian year. The season of Advent begins on the fourth Sunday before Christmas. It continues until the beginning of the Christmas season, at sundown on Christmas Eve.

Advent means coming. The season proclaims the comings of the Christ - whose birth we prepare to celebrate, who comes continually in Word and Spirit, and whose return we anticipate. Each year Advent calls the community of faith to prepare for these comings.

The Advent Wreath is a wonderful part of the sanctuary during the Advent season, as well as a wonderful part of family worship throughout the weeks leading up to Christmas.

The Advent wreath originated during the Renaissance. The circle of evergreen branches is a symbol of everlasting life for two reasons. First, the use of evergreens symbolize everlasting life. Second, the circle, which has no end, symbolizes eternity.

Four candles (one for each Sunday before Christmas) encircle the Christ candle. Purple is most often used for three of the four candles (the first, second and fourth candles). Purple is a color of both penitence and royalty. Pink or rose is often used on the third Sunday to represent joy. On Christmas Eve or Christmas Day the Christ candle is lit. It remains lit throughout the Christmas season, which begins on Christmas (or Christmas Eve) and lasts for twelve days, until Epiphany on January 6. White, a joyous and festive color, represents the purity of the Christ Child.

Sanctuary Sights and Senses: Procession

2010-11-18T12:36:00.000-05:00

The following is the eleventh installment in my bulletin insert series:

Procession - Sometimes the procession at the start of worship is seen by some as a neat or impressive “high church” way of getting the choir to the choir loft. However, such a view completely misses what the procession is really all about.

To quote Robert Webber, “A procession is an act of movement in worship by a group of people for the sake of all. In the Entrance, the procession symbolizes the entire congregation coming before the Lord.”

When we see a procession at the beginning of worship, we are not supposed to be looking at particular people. We are not supposed to be “impressed.” Rather, we are supposed to be caught up with the fact that we are all entering into the very presence of God (into the presence of Christ our King!) in order to worship our God with all that is in us.

The general order of a procession would be:

- The crucifer or cross bearer. (We are all supposed to follow Christ who is symbolized by the cross.)

- The acolytes (The light, also symbolizes Christ, the Light of the world.)

- Banner carriers

- Scripture readers (who may carry a Bible or Gospel book).

- The choir

- Clergy

The procession is supposed to produce a spirit of joyful anticipation as we enter to worship before the presence of our Lord.

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Information was gathered from the following resources:

Webber, Robert. Ed. The Complete Library of Christian Worship. Vol. 3, The Renewal of Sunday Worship. Star Song P. Nashville, TN 1993.

N.T. Wright & Our Call Unto Holiness

2010-11-15T14:21:00.000-05:00

So often people are looking for acceptance. The great good news is that in Christ we are accepted by God. However, so often people do not desire to change. They want to be accepted by God, but they do not want to follow Christ. They want God's love, but they do not want God's interference; they do not want the glorious, transforming freedom offered to us by God's grace through faith in Christ and by the power of the Holy Spirit.

As I was making my regular check of certain blogs, I ran across the quote below from Bishop N.T. Wright. I found it on my friend, Fr. James Gibson's blog, Sanctus. He, it appears, found it at Creedal Christian. There, it was cited as having come from + N.T. Wright's, "Communion and Koinonia: Pauline Reflections on Tolerance and Boundaries."

As a "holiness preacher," I found this quote to be spot on!

"It is one of the most important principles of biblical ethics, and one trampled in the mud again and again in contemporary debate: that God's grace meets us where we are, but God's grace, thank God, does not leave us where we are; that God accepts us as we are, but that God's grace, thank God, is always a transforming acceptance, so that in God's very act of loving us and wooing our answering love we are being changed; and, more dramatically, in baptism and all that it means we are actually dying and rising, leaving one whole way of life and entering upon a wholly different one."

Not only is our life changed at our time of conversion, as our baptism so dramatically proclaims, but as Christians, we are, by the grace of God, "Called Unto Holiness!" God so desires to sanctify us through and through that we might actually reflect the divine image. In other words, God really desires to answer our prayer when we pray:

"Almighty God, to whom all hearts are open, all desires known, and from whom no secrets are hid; Cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love You, and worthily magnify your holy Name; through Christ our Lord. Amen." - Praise be to God!

Sanctuary Sights and Senses: Stained Glass I

2010-11-13T20:53:00.000-05:00

The following is from the tenth installment of my bulletin insert series:

Stained Glass Symbols I - There are eight different symbols in the nine windows in the sanctuary.

The Stone Tablets with Roman Numerals I - X represent the Ten Commandments as found in Exodus 10:1-17 and Deuteronomy 5:6-21. The first four set forth the duties of a holy people to a holy God; and the last six assert the ethical duties of people to their neighbors.

The Wheat symbolizes the Bread of Life, who is Jesus (Mark 14:22). When paired with the chalice or grapes, it also symbolizes the Sacrament of Holy Communion.

The Lily is a symbol of Easter and immortality. The lily is pictured in the center of the front and the back of the sanctuary. Located, as the front window is, behind the cross, we are reminded of Christ’s death and resurrection for us.

The Chalice (cup) in the front of the sanctuary and the Grapes in the back are symbols of the Blood of Christ and the Sacrament of Holy Communion.

The Keys stand for the Keys of Kingdom of Heaven. They often are seen as a symbol of St. Peter, upon whose confession of Jesus as “. . . the Messiah, the Son of the living God,” Jesus replied, “I will give you the keys of the kingdom of heaven . . .“ (cf., Matthew 16:13-19).

The Anchor (Cross) is the symbol of Christian Hope (cf., Hebrews 6:19).

The Cross and Crown symbolize both Christ our King, as well as the reward of the “crown of life” for the faithful who have trusted in Christ as Savior (cf., Revelation 2:10).
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Information gathered from the following resources:

McGee, Ratha Doyle. Symbols: Signposts of Devotion. Nashville. The Upper Room. 1962.

W.T. Purkiser, Ed. Exploring the Old Testament. NPH.

Whittemore, Carroll E., Ed. Symbols of the Church. (Revised Ed.). Abingdon P. 1987.

Sanctuary Sights and Senses: Colors

2010-11-13T20:46:00.000-05:00

The following is the nineth installment of my bulletin insert series:

Liturgical Colors - Throughout the year, the Church uses colors to symbolically express various emphases of the Christian seasons. You will notice the colors of the pastor’s stoles will change according to the Christian season and so, too, will the colors of the various paraments (the altar cloth, etc.). These colors are based on historic and common ecumenical traditions.

The Christian year contains two cycles: Christmas (Advent/Christmas/Epiphany) and Easter (Lent/Easter/Pentecost). Each of these cycles contains a preparatory season symbolized by the color purple and a festival season symbolized by the color white, followed by an ordinary time of growth symbolized by the color green. The basic colors, then, are as follows:

Purple is the color both of penitence and royalty, and is used during Advent and Lent.

White (and also gold) are joyous and festive colors and are used during the Christmas and Easter Seasons and on other festive days such as Baptism of the Lord, Transfiguration, Trinity, All Saints, and Christ the King.

Green is the color of growth and is used in the Seasons after Epiphany and after Pentecost, except when special days call for white or red.

Red is the color of fire, symbolizing the Holy Spirit and is used on the Day of Pentecost and at other times when the work of the Holy Spirit is being emphasized. Red may also symbolize the blood of Christ and is often used during Holy Week. Red is also an appropriate color for evangelistic/revival services and for ordinations and consecrations.
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Information gathered from the following resources:

Hickman, Hoyt L. United Methodist Altars: A Guide for the Local Church. Nashville, Abingdon P. 1984.

The United Methodist Book of Worship.

Sanctuary Sights and Senses: Peace

2010-11-13T20:40:00.000-05:00

The following is the eighth installment of my bulletin insert series:

Passing the Peace - Most churches have a time of welcome and greeting. Sometimes the Passing of the Peace is “mixed up” with that time as a part of that time. However, the Passing of the Peace is really intended to be an act in worship that is distinct from such a time of welcome and greeting.

The Passing of the Peace usually concludes the “Service of the Word” and prepares us for the “Service of the Table/Thanksgiving.”

Usually, the pastor will say, “The Peace of the Lord be always with you” (or something similar), and the people will respond by saying, “And also with you.” We are then encouraged to share the peace of Christ with those around us. In doing so, people often say, “The peace of the Lord be with you,” or, “Peace be with you,” or simply, “Peace.”

This is not a simple greeting among friends, but rather a gift of God’s own peace passed from one to another. We are praying and speaking the blessings of God’s peace to each other.

This peace is the shalom of God. It is peace with God, with others, with all of God’s creation, and peace in ourselves. It is the wholeness that comes from God alone, through Jesus Christ, by the presence and power of the Holy Spirit.

This also means that it is a time when we are called to be reconciled to our sisters and brothers, just as Jesus said in Matthew 5:24.

In Passing the Peace to one another, we are speaking a fresh and anew that which Christ said to the disciples, “Peace be with you.”
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Information gathered from the following resources:

Lang, Jovian P., OFM. Dictionary of the Liturgy. New York. Catholic Book Publishing Co. 1989.

Webber, Robert. Various works.

Sanctuary Sights and Senses: The Four-fold Pattern of Worship

2010-11-13T20:33:00.000-05:00

The following is the seventh installment of my bulletin insert series. It reflects the teaching series I have been leading at our local church and the changes taking place in the structure of our worship services:

Four-fold Pattern of Worship - Today, you will notice a bit of restructuring in our service of worship. As we go along there will continue to be some adjustments and developments.

However, those who have been in the Worship Study will recognize the structure as the basic, historic four-fold pattern of worship. We Enter to Worship, Hear & Respond to God’s Word, and having heard and responded to God’s Word, we Give Thanks to the Lord (especially around the Table), and, finally, we Depart to Serve.

This pattern helps to meet John Wesley’s criteria for authentic Christian worship: 1.) It is derived from Scripture. 2.) It is reasonable; mirroring our relationship with God. 3.) It is in continuity with the practices of the Early Church and connects us with Christians throughout the ages, and 4.) it helps us to better experience God’s presence and identity.

It has been said that “One can study the history of worship from the early church to the present and discover, without exception, that Sunday worship has always been characterized by these four acts.”

In addition, page #2 of The United Methodist Hymnal shows that this is the very pattern of worship recommended for United Methodists. In fact, every UM elder has vowed to uphold the liturgy of the church which is expressed in this basic pattern.

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Information gathered from the works of Robert Webber and my own works (my doctoral studies and dissertation, as well as my recent article in The Wesleyan Theological Journal.

Sanctuary Sights and Senses: Sanctuary Lamp / Eternal Light

2010-10-19T10:42:00.000-04:00

The following is the sixth installment of my bulletin insert series:

Sanctuary Lamp - The sanctuary lamp is the name given to a candle (or electric light bulb) suspended from the ceiling or mounted on the wall near the Lord’s table. The lamp constantly burns throughout the week and, therefore, is also referred to as the “Eternal Light.”

This type of candle/lamp originates from Roman Catholic Eucharistic theology. In the Roman Catholic Church it is believed, based on Aristotle’s distinction between substance and accidents, that the substance of bread and wine, while still appearing (the accidents) to be bread and wine, has actually been transformed into the substance of the body and blood of Christ. This is a doctrine called transubstantiation. Thus, for Roman Catholics, the sanctuary lamp indicates that Christ is eternally present in the reserved sacrament.

Wesleyans in general, and United Methodists in particular, while affirming the “real presence” of Christ in the sacrament, do not agree with the Roman Catholic doctrine of transubstantiation. Neither do they practice “reserving” the sacrament. Rather, in Untied Methodist usage, the sanctuary lamp signifies Christ’s presence in the church.

It is always important to remember, on the one hand, God does not dwell in houses made with human hands (Acts 7:48). In fact, we, as the people of God, the Church, are the Temple of the Holy Spirit (Eph. 2:19-22), and Christ dwells in our hearts by faith (Eph. 3:17). On the other hand, this place has been consecrated and sanctified as a holy place wherein we gather to worship our God. And like Solomon’s Temple of old, we have asked that God’s “eyes may be open night and day toward this house . . .” (I Kings 8:27-30). Thus, the eternal light is a reminder to us that we do not gather alone, but rather, God is in this place.

(As a bit of a footnote: How ironic is it when this [the above] is the bulletin insert for the very Sunday that the electrical light bulb just happens to burn out! - I had to explain that just because the light represents Christ's presence, it doesn't mean that He's not here when the bulb is burned out; Christ doesn't reside in the light bulb!)
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Information gathered from the following resources:

Hickman, Hoyt L. United Methodist Altars: A Guide for the Local Church. Nashville, Abingdon P. 1984.

Staples, Rob L. Outward Sign and Inward Grace: The Place of Sacraments in Wesleyan Spirituality. Kansas City, MO. Beacon Hill Press of Kansas City. 1991. (BTW, I highly recommend this book!)