A Wonderful Morning Hymn

I have switched my source for Wesley hymns for the Daily Office. I am currently using a little booklet (almost pamphlet) entitled, Hymn Poems of Charles Wesley For Reading and Singing, issued by Tidings, Headquarters for Evangelistic Materials, Nashville 5, Tenn. (I'm guessing they no longer exist, but I could very well be wrong.) This little booklet can fit in one's shirt pocket while only "peeking out" about 1 1/2 inches.

Some of the hymns are abbreviated in terms of the number of verses, and a few appear to have been edited ever-so-slightly, or have simply appeared with slight wording variations. For an obvious example, And Can It Be? retains only three verses, and the last line of the first verse says, "That thou, my Lord (rather than God) shouldst die for me? - Despite these infrequent irritations, I have otherwise found this to be a wonderful little booklet.

This morning I sang an absolutely wonderful morning hymn. It is as follows:

Forth in Thy Name

Forth in Thy name, O Lord, I go,

My daily labor to pursue,

Thee, only Thee, resolved to know

In all I think, or speak, or do.

The task Thy wisdom hath assigned,

O let me cheerfully fulfill;

In all my works Thy presence find,

And prove Thy good and perfect will.

Give me to bear Thy easy yoke,

And every moment watch and pray;

And still to things eternal look,

And hasten to Thy glorious day;

For Thee delightfully employ

Whate'er Thy bounteous grace hath giv'n;

And run my course with even joy,

And closely walk with Thee to heaven.

Charles Wesley and the Wesleyan Approach to Scripture

During Morning Prayer, I sang Charles Wesley's, Come, Holy Ghost, our Hearts Inspire (as printed in Hymn Poems of Charles Wesley for Reading and Singing, issued by Tidings). The second verse of this hymn provides a good example of how Wesleyan Christians approach the Scriptures.

Wesleyan Christians are not fundamentalists. We are not overly concerned about the "inerrancy of the original manuscripts." Rather, we are concerned about the sufficiency and/or the authority of Scripture. We believe that the written Word (the Bible) points us to the living Word (Jesus). We believe that the Holy Spirit inspired the authors of Scripture, but also that the Holy Spirit inspires the Word afresh and anew to our hearts in order to shape our lives.

Charles Wesley writes:

Come, Holy Ghost, for moved by Thee

The prophets wrote and spoke;

Unlock the truth, Thyself the key,

Unseal the sacred book.

Slowly But Surely; "Official" Sacramental Progress For The Church Of The Nazarene

This week I received my copy of the new 2009-2013 Manual (the Nazarene Book of Discipline). The new Manual, with all that was enacted by last summer's General Assembly, became official for the denomination as of the first of this month.

I realize that I covered many of the resolutions during the time leading up to and shortly following the General Assembly. In fact, I wrote several resolutions. (They can be viewed, here.) However, with the new Manual now in the hands of pastors and laity, I wanted to highlight two changes about which I am quite excited.

The first highlight comes under "The core duties of a pastor," at 413.9. It now states:

"To administer the sacrament of the Lord's Supper at least once a quarter. Pastors are encouraged to move toward a more frequent celebration of this means of grace. . . ." (Emphasis mine, indicating the new material.)

Now, for those who read my blog building up to the Assembly, you have seen this language before. It comes from, and is a result of, my resolution. You may also recall that much of the material in the resolution was amended out. (The full resolution may be viewed, here.)

I confess that I am disappointed that the full resolution was not adopted. However, I am quite happy that the new sentence has been added, and I would highlight two important aspects of the new sentence:

First, the General Assembly and the Manual now officially encourage pastors to a more frequent celebration of the sacrament. Most of the readers of this blog know that the Church of the Nazarene inherited the frontier practices of early Methodism. John Wesley ordained for American in order to provide the sacraments for American Methodists. He instructed elders to celebrate the Lord's Supper every Lord's Day. However, the number of clergy and the distance between churches on each circuit necessitated each congregation receiving the sacrament on a quarterly basis. That unfortunate accident of history became the norm for most in the Methodist tradition, including the Church of the Nazarene. However, now, the Manual has encouraged pastors to move toward a more frequent celebration! - It is no place near a call to a celebration every Lord's Day, but it is a sure step forward. As such, it is reason to celebrate!

(As an interesting aside, through 1923, the Manual included the following concluding sentence in the Article on the Lord's Supper: "Of the obligation to partake of the privileges of this Sacrament as often as we may be providentially permitted, there can be no doubt." I don't have a full collection of Manuals, so I don't know exactly when or why the sentence was dropped, but it does not appear in the 1936 Manual.)

The second aspect that I would like to highlight is the use of the term means of grace in reference to the sacrament of the Lord's Supper. Now, that might seem obvious (and really it is!), however, it is interesting to note that that language has, thus far, (at least as far as I can recall) only been used in one other place in the Manual. That is found in our "The Covenant of Christian Character" (formerly known as "The General Rules"). At that point, reference was made to ". . . the means of grace, including the public worship of God . . . the ministry of the Word . . . the sacrament of the Lord's Supper (1 Corinthians 11:23-30) . . ." Now, it is significant that the General Rules listed the sacrament of the Lord's Supper as a means of grace, in as much as the General Rules are not just a part of the Manual, but also a part of the Constitution, itself.

Above, I said that this identification should be obvious. We have, after all, consistently referred to Baptism and the Lord's Supper as, not just ordinances, but as sacraments. The term sacrament, in a Wesley context (and the Church of the Nazarene is a Wesleyan context) means something! Further, we have been identified as a "means of grace" tradition in various places, including the book, Articles of Faith, which Nazarene Publishing House put out to explain the Articles. The various systematic theologies produced in the denomination, including the officially sanctioned Grace, Faith and Holiness by H. Ray Dunning, also identify the sacraments as means of grace. And, of course, Rob Staples' Outward Sign and Inward Grace: The Place of Sacraments In Wesleyan Spirituality thoroughly identifies the Wesleyan understanding of the sacraments.

Nevertheless, it can be easily demonstrated that our Articles of Faith on the sacraments are the weakest (sacramentally speaking) of the three largest Wesleyan(Methodist) - holiness denominations (viz., the Church of the Nazarene, The Wesleyan Church, and the Free Methodist Church; though the Church of God, Anderson is a larger holiness church, their theology of the sacraments is foreign to the Methodist understanding). Though the Lord's Supper is identified as a sacrament in the Article, if taken out of it's Wesleyan context, one might argue that it is memorialist. Of course, even so, as my Sacramental Theology professor once said of the Article, "Certainly I believe it. I believe at least that much!" (paraphrased from memory).

So, it becomes a reason to celebrate any time the Manual makes explicit that the sacraments are "means of grace."

That leads to the second highlight I wanted to cover. The new (extensively re-worked) Article on "Christian Holiness and Entire Sanctification" includes these added words at its conclusion, "Participating in the means of grace, especially the fellowship, disciplines, and sacraments of the Church, believers grow in grace and in wholehearted love to God and neighbor" (emphasis mine).

This is the first time an Article of Faith has identified the sacraments as "means of grace," and as a means of growing in grace and holiness. Again, as I have stated, this language would not be surprising to any informed Nazarene. There would be no reason, whatsoever, to even bat an eye at it. It goes without saying, that is what we believe. The problem is, it has gone without saying within the Articles of Faith, all of this time. Finally, in the Article on Sanctification (if not in the Articles on the sacraments!), we do say it!

This may be grounds for working on a resolution for next quadrennium to include more explicit language within the two Articles on the sacraments. However, one always has to be cautious about such things, because one never knows what kind of amendments to the resolutions might be offered and passed. We could end up far worse off!

There were, of course, disappointing things at the General Assembly, but in light of these positive moves, I am rejoicing for our slowly but surely "official" sacramental progress! - Thanks be to God!

Coming Soon . . . I Promise (But Please Don't Hold Me To It!)

Well, recently I started two articles and had planned a third. However, time has gotten away from me, and I finished none of them! One of the two was celebrating the recent Feast Day for John Wesley (OSL) and the Feast Day for John and Charles Wesley (TEC). (The article was supposed to not only honor the Wesley brothers, but also explain the reason for the two days.) - I really hate that I didn't get that one out on time!

I had also planned to write an article in honor of my college Systematic Theology professor, H. Ray Dunning. Trevecca Nazarene University (my college) recently celebrated a day honoring Dr. Dunning, and I had the great joy of being able to attend. - I still hope to get this article written, even if it is a bit late.

The other article is a response to an article written by a classical Anglican on the subject of the Real Presence in the Eucharist. My response addresses the fact that he really does not understand the Methodist view of the Eucharist. - That one, too, I hope to complete. (Since his article was written some time back, I don't feel pressed to respond right away, but I had hoped to have finished it shortly after discovering his article.)

So, I apologize to my readers for getting so far behind!

However, know that I do have a couple of articles in the works. Additionally, since I have, this week, received my new Manual (The Nazarene version of the Book of Discipline), I WILL post an article, tomorrow, entitled: Slowly But Surely; "Official" Sacramental Progress For the Church of the Nazarene. - I WILL . .. I hope!

The Wesleyan Pattern of Prayer and Fasting . . . for Lent

Ash Wednesday and the season of Lent are upon us, and with this season many will be taking up additional (or at least more intentional) practices of fasting or abstinence.

I would commend to the readers of Wesleyan/Anglican, especially those who are members of World Methodist Council denominations*, the "Wesleyan Pattern of Prayer and Fasting." In particular, I would commend the practice set forth in the "World Methodist Call To Prayer and Fasting and to Faith-Sharing."

For years, now, ever since my first involvement with the Order of the FLAME** through World Methodist Evangelism of the World Methodist Council, I have made it a habit of providing for my congregation the bookmarks provided by World Methodist Evangelism issuing this call to all those in the larger Wesleyan/Methodist family. These bookmarks explain the background of the call, provide a short history of the practice of fasting, and provide prayers for preparation for fasting, Morning and Mealtime prayers, as well as a prayer for breaking fast.

The focus of this fast is on spreading the gospel of Christ Jesus through word, deed and sign. The fast consists of going without solid food after the evening meal each Thursday until mid-afternoon (about 3:00 PM) each Friday. (Those who wish, can also use the same practice for a Wednesday fast, as did those in the Ancient Church.) 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."

Originally, the call to prayer and fasting was intended to take place during the fifty days between Easter Sunday and Pentecost Sunday with Pentecost being designated as Making Disciples Sunday. I mentioned to the Rev'd. Dr. H. Eddie Fox, World Director of World Evangelism, World Methodist Council, that, while I understood the Easter season as being a season of "feasting," I would certainly promote the use of the Wesley pattern during the season of Lent, and suggest it as a permanent discipline throughout the year. Since, then, Lent has been suggested as an option when ordering the bookmarks.

The Prayer Bookmarks (cards) can be order FREE of charge in English or Spanish through WME Press (World Methodist Evangelism Publishing) by clicking here. According to the website, they usually ship the next business day.

Again, I join my voice with the voice of the 2001 World Methodist conference in calling upon Methodists around the world (or at least those who read my blog!) to "follow the Wesleyan Pattern of Prayer and Fasting."



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*In the United States, WMC member denominations include seven denominations: The AME, AMEZ, CME, Free Methodist, UM, and The Wesleyan churches, along with my own denomination, the Church of the Nazarene.

**FLAME stands for: Faithful Leaders As Mission Evangelists

Loving God Through the Liturgy

As I have mentioned before, I have made it a practice to include the singing of the Wesley hymns during Morning Prayer. I have found Wesley Hymns, edited by Ken Bible and published by Lillenas Publishing Co. (Nazarene Publishing House), to be a most convenient resource. While it only includes 164 of the Wesley hymns, it is much easier to carry about than the 848 pages of the seventh volume of The Bicentennial Edition of The Works of John Wesley: A Collection of Hymns for the Use of The People Called Methodist. Perhaps, at some point, I will go back to singing through that volume, but, as I have said, Ken Bible's book is much more convenient.

Well, during Morning Prayer, this morning, one of the hymns I sang was Charles Wesley's, O My All-sufficient God. The song is quite short; only one verse. Below the hymn was a quote from John Wesley's A Plain Account of Christian Perfection. The two, together, make a great reminder for those of us who love the beauty of the liturgy.

The hymn says:

O my all-sufficient God,

Thou know'st my heart's desire;

Be this only thing bestowed;

I nothing else require,

Nothing else in earth or skies,

Not through all eternity;

Heav'n itself could not suffice;

I seek not Thine, but Thee.

And John's quote is as follows:

"One design you are to pursue to the end of time, the enjoyment of God in time and in eternity. Desire other things so far as they tend to this; love the creature, as it leads to the Creator. But in every step you take, be this the glorious point that terminates your view. Let every affection, and thought, and word, and action, be subordinate to this. Whatever you desire or fear, whatever you seek or shun, whatever you think, speak, or do, be it in order to your happiness in God, the sole end, as well as source, or your being."

It happens, occasionally, that there will be those who love the liturgy so much that they end up "worshipping worship" rather than God. They come to love the liturgy more than the God whom the liturgy proclaims. Oh, to be sure, this is not just a problem of the "High Church" crowd. The "Low Church" bunch are also susceptible. They, at times, become so caught up in music or the excitement or the "feeling" of their services of worship that they, too, end up "worshipping worship."

Addressing this very thing, John Wesley wrote, "The nature of religion is so far from consisting in . . . forms of worship, or rites and ceremonies, that it does not properly consist in any outward actions of what kind so ever" (Works Bicentennial 1:219). - Left alone, that quote might give one the impression, then, that the form of worship was entirely unimportant for Wesley. However, such a conclusion would be very far from the truth.

Rather, if one does not mistake "the means for the end" (which is the key point!), then, according to Wesley, Christians should "use all outward things; but use them with a constant eye to the renewal of your soul in righteousness and true holiness" (545). The "end," as indicated above, is God! The hymn and the quote, above, remind us that the liturgy only points us to the God whom we must seek and love with our whole being.

To that end, Wesley says of the liturgy as found in the Book of Common Prayer, "I believe that there is no liturgy in the world, either in ancient or modern language, which breathes more of a solid scriptural, rational piety, than the Common Prayer of the Church of England" (from the Preface of The Sunday Service). And the chief means of grace, as found in the liturgy, is the blessed sacrament of The Lord's Supper.

Charles Wesley writes:

1. Glory to Him who freely spent

His blood, that we might live,

and through this choicest instrument

Doth all His blessings give.

2. Fasting He doth, and hearing bless,

And prayer can much avail,

Good vessels all to draw the grace

Out of salvation's well.

3. But none, like this mysterious rite

Which dying mercy gave,

Can draw forth all His promised might

And all His will to save.

4. This is the richest legacy

Thou hast on man bestow'd:

Here chiefly, Lord, we feed on Thee,

And drink Thy precious blood.

And yet, as the hymn indicates, the object is not the Eucharist, but God. Glory is given to God. In the Eucharist we feed on the Lord.

Therefore, the love of the liturgy and the sacraments, for the true "High Churchman," are a matter of "loving the creature," so to speak, "as it leads to the Creator." It is in the liturgy that we corporately show forth our love to God, and God's presence is manifested to us, especially in the holy sacrament of the Lord's Supper.

Coming Soon to a Website Near You . . .

I am happy to bring an exciting announcement to the readers of this blog.  Recently, I emailed Br. Roger Baker, O.S.L., who serves as the new Webscribe for the newly redesigned website for the Order of Saint Luke.  Since the new website included a section for member-related links, and since no links had yet been established, I requested that the site link to my blog.

Last week, I received an email from Br. Roger indicating that a link to my blog now appears in that section of the OSL website.

But there is more!  -  Br. Roger proceeded to asked if I would allow the Order to syndicate my blog onto the O.S.L. website as a recurring column!  So, coming soon to a website near you . . . my blog as a recurring column!

Now, the technical work needed to make this happen has not yet occurred, but everything should be worked out in the very near future.  So, I invite you to check out the Order of Saint Luke website and look for my column.  The link to the website can be found on my sidebar, or by clicking here.

Thank you, Br. Roger!

Tertullian on Jeremiah and the Life of the Unborn

The upcoming Old Testament lection comes from Jeremiah 1:4-10. In my study, I found the comments of Tertullian of Carthage (late 2nd/early 3rd centuries) on verse five to be very interesting in relationship to the issue of abortion.

Jeremiah 1:5 quotes God as saying: "Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations" (NRSV).

Tertullian comments: "The embryo therefore becomes a human being in the womb from the moment that its form is completed. The law of Moses, indeed, punishes with due penalties the one who shall cause an abortion, inasmuch as there exists already the rudiment of human being that has imputed to it even now the condition of life and death, since it is already liable to the issues of both, although, by living still in the mother, it for the most part shares its own state with the mother" (One the Soul 37. As found in Ancient Christian Commentary on Scripture, OT XII).

One might ask what Tertullian means by "the moment that its form is completed" (emphasis, mine). One could argue from the remainder of his comments that one need not think in literal terms of absolute completion of form; that, instead, it could be argued that Tertullian would accept the "completion" of conception, i.e., once a human being has been formed in terms of conception. However one may answer that question, it is clear that his comments refer to one (in this case, Jeremiah) who is not yet born.

What I find of interest in this passage, along with the story of the blessed virgin Mary's visit to Elizabeth, is how God is actively at work in and through those (i.e., Jeremiah, John & Jesus), who had not yet been born.

In Jeremiah's case, God knew him even before he was formed in the womb, and before he was born, God consecrated/sanctified him and appointed him to be a prophet.

In John's case, he is filled with the Holy Spirit before he is born (cf., Luke 1:15), and he actually prophesies prior to his birth (by virtue of his "leap[ing] for joy," and through the words of his mother), as one sees in Luke 1:41-45.

In addition to whatever weight these passages might add to the argument that infants are proper candidates for baptism, they certainly support those churches (like the Church of the Nazarene) that take a stand for life.

The Feast of St. John Chrysostom

Today we celebrate the Feast of Saint John Chrysostom, Bishop of Constantinople. The Patriarch of Constantinople was, indeed, one of the great saints of the Eastern Church.

In his early days, John heeded a call to desert monasticism. When he returned to Antioch, after six long years, he was ordained a presbyter (elder). In 397, John was consecrated to the episcopacy as the Patriarch of Constantinople. His was a difficult episcopate, however. He was forced into exile twice. On September 14, 407, during his second exile, John died.

I had the opportunity to study John Chrysostom during one of my preaching classes during my doctoral work at Asbury Theological Seminary, under one of my professors, the Rev'd. Dr. Michael Pasquarello. It was a great class! The primary book on Chrysostom was Golden Mouth: The Story of John Chrysostom, Ascetic, Preacher, Bishop by J.N.D. Kelly.

The name "Golden Mouth," of course, refers to the bishop's preaching. Chrysostom has been referred to as one of the greatest preachers in the entire history of the Church. In fact, the name (or really, title), Chrysostom means "the golden-mouth." Chrysostom saw preaching as an integral part of pastoral care. He warned that if the elder (priest) was weak in the area of preaching the Word of the Lord, then the souls of those in his charge "will fare no better than ships tossed in the storm." Today, preachers have the opportunity to gain from the bishop's (and other Early Church Fathers') preaching insights through the wonderful commentary series, The Ancient Christian Commentary of Scripture.

Of special interest to readers of this blog are the insights into the liturgy which we can gain through Chrysostom's sermons. This is especially true concerning early Eucharistic practices. Chrysostom describes the liturgy as a glorious experience, in which all of heaven and earth join.

And so, on this Feast of St. John Chrysostom, I bid you, join with me in praying:

O God, you gave your servant John Chrysostom grace eloquently to proclaim your righteousness in the great congregation, and fearlessly to bear reproach for the honor of your Name: Mercifully grant to all bishops[/superintendents] and pastors such excellence in preaching, and faithfulness in ministering your Word, that your people may be partakers with them of the glory that shall be revealed; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

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The collect and much of the information, above, comes from "The Proper for the Lesser Feasts and Fasts - 1997," Church P., New York.

A wonderful quote from John Chrysostom can be found on the Rev'd. Daniel McLain Hixon's blog, Gloria Deo: Wesleyanglican Ramblings. - Thanks Daniel!

World Methodist Statement on Haiti

The Rev'd. Dr. George Freeman, General Secretary of the World Methodist Council, has issued a "Special Edition" of his regular "First Friday Letters." These letters are sent to the members of the World Methodist Council Executive Committee on the first Friday of each month (or there abouts!). The special edition letter addresses the recent earthquake in Haiti. It includes a message from the Rev'd. Dr. John Barrett, Chairperson of the World Methodist Council.

This special edition, along with the previous letters can be downloaded from the WMC site by clicking here.

Thanks to Drs. Freeman and Barrett for addressing the WMC denominations at this time so critical to Haiti. Thanks, also, to Dr. Stan Ingersol from the Church of the Nazarene Archives for his report about the Nazarenes in Haiti, as mentioned in the letter.

According to the 2007-20011 World Methodist Council Handbook of Information (though the statistics are admittedly a bit dated), the largest expression of Methodism in Haiti is found in the African Methodist Episcopal Church (reported as 76,336 members) and the Church of the Nazarene (there reported as 70,716 members, but now having 118,000 members). Other, smaller expressions of Methodism in Haiti include: The Free Methodist Church, The Wesleyan Church, The Methodist Church in the Caribbean and the Americas, and the Christian Methodist Episcopal Church.

As the WMC letter indicates, we who are a part of the world-wide Methodist family are called to pray for the people of Haiti and "to contribute liberally to agencies within [our] Church which are involved in emergency relief for Haiti." - For Nazarenes, the place to give is at http://www.ncm.org/HaitiEarthquake .

Open Letter from General Superintendent J. K. Warrick on Haiti

As we all continue to keep the Haitian people in our prayers, the Rev'd. Dr. J. K. Warrick, General Superintendent (i.e., Bishop) of the Church of the Nazarene has issued an open letter to Nazarenes around the globe. Dr. Warrick was in Haiti in order to preside at the various District Assemblies and was there when the earthquake struck. We give thanks to the Lord that he was not injured, or worse.

Safely back home, Dr. Warrick has issued the following letter, which I have reproduced from ncnnews.com :

Dear Nazarenes:

I want to bring you up-to-date on the latest information available to us regarding the crisis situation in Haiti. This is a first-person account of some of the things I experienced as I arrived in Haiti on the afternoon of 12 January 2010 for district assemblies.

The United States Geological Survey reported that the magnitude 7.0 quake—the most powerful to hit Haiti in a century—struck shortly before 5 p.m. Eastern Time and was centered about 10 miles (15 kilometers) southwest of Port-au-Prince. It could be strongly felt in eastern Cuba more than 200 miles away, witnesses said.

The earth became like an angry ocean.

Status Report

Here is what we know as of Friday 15 January 2010:


The dire situation in Haiti continues with extreme shortages of food, water, shelter, fuel, and medical care. Roughly one third of the population of 9 million has been affected, and at least 50,000 are estimated to have lost their lives.
What we take for granted in terms of infrastructure in developed countries (electricity, water, sewers, and roads) simply doesn't exist in Haiti. This lack of basic needs is adding to the difficulties of providing assistance to people.
It is not easy to land planes at the Port-au-Prince International Airport due to congestion. This situation needs to improve quickly so that helpers and larger quantities of supplies can be brought in to meet the overwhelming demands of the dear people of Haiti.
Haitian Nazarenes are working to distribute food, water, tents, and blankets and to provide medical attention. Simultaneously, our international church continues working around the clock to join the efforts of others in meeting the needs.

It is worth noting that the value of World Evangelism Fund dollars and the faithful giving you have provided to this country can be found in the 500+ churches and nearly 116,000 Nazarenes who are serving the dislocated people of Haiti on behalf of the Church of the Nazarene.

The Immediate Needs

The best thing to do is pray:


For all Haitians but especially for our people who need food, water, patience, comfort, and strength. There is no place for people to stay. They sleep on the ground in the open air, sometimes using cardboard boxes to lie on, if they can find them.
For initial responders—search and rescue personnel; medical teams who are setting up clinics on our seminary campus near Petionville; firemen, police, and others who are going into Haiti to stabilize the country.

Cash donations are needed in order to provide emergency supplies and assistance:


I ask you to give generously and sacrificially
Connect to this link for important information about giving
www.ncm.org/HaitiEarthquake
This is a link to a video I recorded 15 January 2010
http://nazarene.org/Haiti

The Long Road Ahead

In the next few months our seminary and other locations will become staging grounds for scores of Work & Witness teams to build churches and homes and to repair the Nazarene Seminary in Haiti. More information will be available at www.nazarene.org and through your church as details are worked out and logistics are put in place.

In Closing

Here are some words from John Smee, regional director for the Caribbean:

"Sixty years ago the Church of the Nazarene began in Haiti with two members. Now 116,000 Haitian Nazarenes, living in the poorest nation of the Western Hemisphere are facing death and destruction, and yet they remain strong and resilient, true to their faith. They are depending on Nazarenes around the world to pray and give as they seek to rebuild their lives, their towns, and their country. God bless you for your prayers and the support Haitians are already receiving."

There is simply no adequate answer to the question "why?" We must leave that for some future time. "Now we see but a poor reflection as in a mirror; then we shall see face to face" (1 Corinthians 13:12). So let us focus on this question: "How can I help?" As we respond to this question our great Nazarene family around the world will make a difference for the future of the Haitian Nazarenes and the Haitian people. This will please the heart of our Lord!

Thank you for your faithful response.


J. K. Warrick
Chair, Board of General Superintendents
Church of the Nazarene

bgs@nazarene.org

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Who Baptizes Whom?

This past Sunday was the Feast of the Baptism of Our Lord, or, as it is more commonly referred to, Baptism of the Lord Sunday. And so, I would be remiss if I did not take the opportunity to write a little about baptism.

The title of this article might lead some to think that the article is going to take up the argument about whether the act of baptizing is more properly done by the laity or the clergy. In some traditions it is common that those being baptized are baptized by family members, or close friends, or those who have been influential in their walk of faith . . . assuming that they, too, have been baptized. For those within the Wesleyan/Methodist tradition, as well as the Anglican and Catholic traditions, it is the clergy who serve as representatives of the congregation, who have been authorized to perform the actual baptism. (This does not preclude the possibility, when circumstances might demand it, that a baptized layperson might validly baptize someone. An example would be in the case of near death, when a pastor is not present. Even Rome accepts such baptisms as being valid, but this is the exception, not the rule, so to speak.)

One might think that this is what this article would be about. But it is not. For Nazarenes, like myself, and other Methodists, this question is really moot. We have an established order that is not likely to change any time soon.

Rather the question expressed in the title of this article arises out of my reading of the Church Fathers in preparation for last Sunday's sermon. I preached from St. Luke's account of Jesus' baptism. An account that was quite sparse! And I, of course, related the significance of our Lord's baptism to our own. I brought up that one of the things that I usually tell people when we are having a baptismal service is that since it is Christ (who is the Head of His Body, the Church) who commands His Body, the Church, to baptize, and since it is the Body of Christ who responds to their Head by baptizing, it is truly Christ Himself who actually baptizes.

That very concept was re-affirmed by St. Chrysostom as he commented on Luke 3:16. The fourth-century bishop of Constantinople said, ". . . John the Baptist told us, for our instruction, that man does not baptize us but God: 'There comes after me one who is mightier than I, and I am not worthy to loose the strap of his sandal. he will baptize you with the Holy Spirit and with fire'" (Ancient Christian Commentary on Scripture, New Testament Vol. III, Luke. P. 64. InterVarsity P.).

As a pastor, I may be the one who "baptizes" someone, but in a much truer since, it is not I who baptize. It is Christ our Lord.

This fact, of course, has so many implications. It reminds us that, while baptism is certainly a sign of our testimony of what Christ has done for us (in the case of baptism for those who are old enough to have accepted Christ as their Lord and Savior by faith), it is only secondarily such a testimony. Rather, it is primarily God's sign, God's word, God's act. In other words, baptism is truly a sacrament, not merely an ordinance, alone. God is at work in the midst of and through our baptism as we come to the baptismal waters with faith in the One who has gone into those waters before us, and who calls us to follow Him in Baptism. Baptism is the gift of God to us.

It also raises the question, again, of who may be baptized. Is baptism only for those who have already owned the faith for themselves, those who have reached a certain age, who have come to "understand" what baptism really means? Or are our infant children also eligible to receive the waters of baptism?

If it was just the pastor who was doing the baptism, and if baptism were an ordinance only, and if baptism was simply my testimony of what Christ has already done for me, then the answer to the question of who may be baptism would certainly be that it is only for those who have reached a certain age and who have personally accepted Christ as their Lord and Savior.

However, if the understanding espoused above of Christ as the Head of His Body, the Church, is correct, and if St. Chrysostom's reading of the words of John the Baptizer in St. Luke's account of the Gospel is correct, then surely we must give a very different answer. Our answer must be consistent with the practice of the Apostles who (according to the Book of Acts) baptized entire households (not just the adult members of those households). Our answer must be consistent with the words of St. Peter who, on the Day of Pentecost, proclaimed, "Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit. For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him" (Acts 2:38-39, emphasis mine).

And just who did Christ call unto Himself? When people were bringing "little children" (the word means infants) to Him, Jesus said, "Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it" (Mark 10:14-15) - Certainly, they will need to be taught the faith as they grow. Certainly, they will need, some day, to own that faith for themselves, personally. But, for now, "Let them come to me, for the Kingdom of God belongs to them" (Paraphrased).

Today, whether baptized as a baby, or as a mature adult, we can have faith that when we were baptized, Christ, Himself, is the One who baptized us! - Thanks be to God for this amazing gift of God's grace!

Two Articles Worth Reading

In recent days I have had the opportunity to "meet" another one of my brothers in the Order of Saint Luke, via our cyber-chapter. His name is Wade Powell, and he serves as the district lay leader of the San Angelo District of the Southwest Texas Conference of the United Methodist Church.

I would like to commend to you two articles that Br. Wade has written and posted on his website. The first is titled, "What's the Big Deal About Holy Communion?". The second is, "How can a baby be Baptized if it doesn't know what it's doing?". - Though written from within the United Methodist denomination, specifically, they present a perspective that I would commend to all within the Wesleyan/Methodist tradition.

The articles can be viewed by clicking here.

Thanks Br. Wade!

Please Help With "Jerry's Kids" & Muscular Dystrophy

This is a personal plea to all who read this blog. - On January 13, I will be "locked-up" for Jerry's Kids and the MDA. They have set my bail at $1200.00. Therefore, I am asking all of those who follow this blog to please help me raise my bail and thereby help Jerry's Kids.

The MDA has assigned to me a secure website where you can make your donations. The suggested donation is $25, $50 or more. However, ANY donation would be greatly appreciate!

The secure website can be reached by clicking, here.

Please give to help Jerry's Kids and the MDA! - THANKS!!!

OSL Has A New Look

If you have not visited the website for the Order of Saint Luke lately (or ever), I would encourage you to take a look!

Br. Roger Bake, O.S.L. has been appointed the Webscribe for the Order, and he has done a fantastic job of redesigning the website.

In addition to the new look, you will all kinds of information about the Order, as well as a number of very helpful resources for those concerned with the liturgical and sacramental nature and practice of the Church.

You can link to the website by clicking here.