General Assembly Resolution: Ordination and the Superintendency

Here is a copy of the General Assembly resolution on Ordination and the Superintendency, which I have presented to our district delegation. - Please note that underlined words are those to be added, while words in brackets are to be deleted. - I am asking all Nazarenes to send this resolution to your district delegation. - Thank you!

SUPREINTENDENCY/ORDINATION            307.4

 307.4.  To ordain, or appoint [others] another superintendent (i.e., general superintendent, general superintendent emeriti or retired, or district superintendent) to ordain, in connection with the ordained [ministers] elders present, those who have been duly elected to be elders or deacons. (435.5-35.6) 

 FOR THE FOLLOWING REASONS:

1.  We, along with Wesley and the larger Methodist tradition, have understood that “Bishops and Presbyters are the same order, and consequently have the same right to ordain” (Wesley’s Sept. 10, 1784 letter “To Dr. Coke, Mr. Asbury, and our Brethren in North-America”).  That is to say, the power to ordain is found within the order of elders.  There is not a separate “order of bishop” or “superintendent.”  Nevertheless, we, along with others in the larger Methodist tradition, have reserved the authority to ordain, within our denominations, to those elders who have been elected to the episcopal office/role of superintendent.  (Episkopos, which is usually translated “bishop,” is understood to mean “overseer,” or “superintendent,” which is the term that we and some other Wesleyan denominations use for the episcopal role.)

2.  For the Church of the Nazarene, the episcopal aspect of our government is expressed through the

superintendency, both general and district (cf., the “Foreword,” and par. 28.1, 206.f, 306.f, 314.f, and 315.f).

3.  It would be highly desirable that ordinations, if not being performed by the general superintendent in jurisdiction, be performed by another general superintendent (active, emeriti, or retired), in as much as they represent the whole church.

4.  When the general superintendent in jurisdiction is not able to ordain, and when no other general

superintendent is able to ordain, it would be highly desirable that one vested with the authority to oversee the district (i.e., the district superintendent) be the person appointed to ordain.

5.  In no case should anyone other than an ordained elder be appointed to ordain, for ordination must be passed along by one already ordained.  The power to ordained is found within the order of elders.

6.  As the paragraph currently reads, it would be possible (even if unlikely) that a general superintendent could appoint someone outside of holy orders to ordain.  Such would be completely inconsistent with the historic Christian and Wesleyan and Nazarene understanding of ordination.

General Assembly Resolution: Official Anthem

Here is a copy of the General Assembly resolution on an Official Church Anthem, which I have presented to our district delegation. - Please note that underlined words are those to be added, while words in brackets are to be deleted. - I am asking all Nazarenes to send this resolution to your district delegation. - Thank you!

OFFICIAL CHURCH ANTHEM                                    Resolution Not in the Manual

 Be it resolved that the hymn, “Holiness unto the Lord” by Lelia N. Morris (as found on page 503 of Sing to the Lord) be declared to be the official anthem of the Church of the Nazarene.

FOR THE FOLLOWING REASONS:

1.   “Holiness unto the Lord” has already been acknowledged, elsewhere, as the “unofficial” anthem of the church.

2.  The message of the hymn expresses clearly the identity of the Church of the Nazarene as a Wesleyan-holiness denomination.

3.  The hymn is widely and consistently (if not always) sung during the ordination services at our various district assemblies.

4.  Such a resolution does not require the use of the hymn in any particular setting, but simply reaffirms our holiness identity.

General Assembly Resolutioin: Baptism and Membership

Here is a copy of the General Assembly resolution on Baptism and Membership, which I have presented to our district delegation. - Please note that underlined words are those to be added, while words in brackets are to be deleted. - I am asking all Nazarenes to send this resolution to your district delegation. - Thank you!

                                MEMBERSHIP/BAPTISM                                  29, 107, 801

                                                 Article II. Local Churches

                29. The membership of a local church shall consist of all who have been organized as a church by those authorized so to do and who have been publicly received by those having proper authority, after having experienced Christian baptism, and having declared their experience of salvation, their belief in our doctrines, and their willingness to submit to our government. (100-107)

B. Membership

                107. Full Membership.  All persons who have been organized into a local church by those authorized so to do, and all who have been publicly received by the pastor, the district superintendent, or the general superintendent, after having experienced Christian baptism, and having declared their experience of salvation, and their belief in the doctrines of the Church of the Nazarene, and their willingness to submit to its government, shall compose the full membership of the local church.  The local church leadership shall seek to place every member into a ministry of service and a circle of care and support. (29, 35.4, 107.2, 111, 113.1, 414.1, 418, 429.8, 435.8-35.9)

               

801. THE RECEPTION OF CHURCH MEMBERS

                   The prospective members having come forward to stand before the altar of the church, the pastor shall address them as follows:

                DEARLY BELOVED: The privileges and blessings that we have in association together in the Church of Jesus Christ are very sacred and precious.  There is in it such hallowed fellowship as cannot otherwise be known.

                There is such helpfulness with brotherly watch are and counsel as can be found only in the Church.

                There is the godly care of pastors, with the teachings of the Word; and the helpful inspiration of social worship.  And there is cooperation in service, accomplishing that which cannot otherwise be done.  The doctrines upon which the church rests as essential to Christian experience are brief.

                NOTE:  The  minister may choose one of the following creedal options.

OPTION 1:

                We believe in God the Father, Son, and Holy Spirit.  We especially emphasize the deity of Jesus Christ and the personality of the Holy Spirit.

                We believe that human beings are born in sin; that they need the work of forgiveness through Christ and the new birth by the Holy Spirit; that subsequent to this there is the deeper work of heart cleansing or entire sanctification through the infilling of the Holy Spirit, and that to each of these works of grace the Holy Spirit gives witness.

                We believe that our Lord will return, the dead shall be raised, and that all shall come to final judgment with its rewards and punishments.

                Do you heartily believe these truths?  If so, answer, “I do.”

                Having experienced Christian baptism do [Do] you acknowledge Jesus Christ as your personal Savior, and do you realize that He saves you now?

                Response: I do.

                Desiring to unite with the Church of the Nazarene, do you covenant to give yourself to the fellowship and work of God in connection with it, as set forth in the General Rules and the Covenant of Christian Conduct of the Church of the Nazarene?  Will you endeavor in every way to glorify God, by a humble walk, godly conversation, and holy service; by devotedly giving of your means of grace; and, abstaining from all evil, will you seek earnestly to perfect holiness of heart and life in the fear of the Lord?

                Response: I will.

                 The minister shall then say to the person or persons:

                I welcome you into this church, to its sacred fellowship, responsibilities, and privileges.  May the great Head of the Church bless and keep you, and enable you to be faithful in all good works, that your life and witness may be effective in leading others to Christ.

                The minister shall then take each one by the hand, and with appropriate words of personal greeting welcome each into the church.

                (Alternate form for members joining by letter of transfer:)

                _____________, formerly a member (members) of the Church of the Nazarene at __________, comes (come) to join the fellowship of this local congregation.

                 Taking each by the hand, or speaking to the group, the minister shall say:

                It gives me pleasure on behalf of this church to welcome you into our membership.  We trust that we will be a sourced of encouragement and strength to you and that you, in turn, will be a source of blessing and help to us.  May the Lord richly bless you in the salvation of souls and in the advancement of His kingdom.

OPTION2:

We believe:

                In one God – the Father, Son, and Holy Spirit.

                That the Old and New Testament Scriptures, given by plenary inspiration, contain all truth necessary to faith and Christian living . . .

                . . . Do you heartily believe these truths?  If so, answer, “I do.”

                Having experienced Christian baptism do [Do] you acknowledge Jesus Christ as your personal Savior, and do you realize that He saves you now?

                Response: I do.

. . .

 

FOR THE FOLLOWING REASONS:

1. It is generally accepted that, as General Superintendent Emeritus, the Rev’d. Dr. William Greathouse, has said, “In the New Testament church there simply were no unbaptized Christians . . .” (Staples 11) Staples, Rob L. Outward Sign and Inward Grace: The Place of Sacraments in Wesleyan Spirituality. Kansas City: Beacon Hill P 1991.

2. The Church, generally, for over 2000 years has understood baptism as the sign of initiation into the new covenant.

3.  Jesus and the apostles command baptism (e.g., Matt. 28:19; Acts 2:38; 10:48).

4.  The Scriptures consistently declare the importance of baptism (e.g., Jesus declares that “no one can enter the kingdom of God without being born of water and Spirit,” John 3:5; We are “baptized into Christ Jesus,” Rom. 6:3; “. . . we were all baptized into one body,” the Church, 1 Cor. 12:13; and Peter even declares that “baptism . . . now saves you,” 1 Pet. 3:21).

5.  Article of Faith XII. Baptism, paragraph 16, states the following: “. . . Christian baptism, commanded by our Lord, is a sacrament signifying acceptance of the benefits of the atonement of Jesus Christ, to be administered to believers . . .,” and “Baptism being a symbol of the new covenant . . .” (italics mine)  Thus, those who refuse baptism are acting inconsistently with the membership requirements in paragraph 29, which states that they must declare “. . . their beliefs in our doctrines . . .”

6.  The FIRST of our General Rules (par. 27) call us to do “. . . that which is enjoined in the Word of God, which is our rule of both faith and practice . . .”

7.  Most denominations, including the two denominations most like the Church of the Nazarene (viz., The Wesleyan Church and the Free Methodist Church of North America) require baptism prior to membership.  In fact, allowing members who are not baptized places us at odds with orthodox Christianity.

8.  It is surely more important for people to be fully “Christian” than “Nazarenes.”

9.  Not only has it been the case that we have had church board members serving who have never been baptized, but it has even been the case that elders have been ordained in the Church of the Nazarene, having been charged to “administer the sacraments,” who had not yet been baptized.

10.  Our acceptance of any of the three modes of baptism as being valid should make baptism as readily available as membership, itself, even in areas where water is not abundant (i.e., one need only to sprinkle, in such cases).

11.  The action of the 2005 General Assembly of the Church of the Nazarene placed our denomination outside of orthodox Christianity by officially voting to not require Christian baptism for membership, making the Church of the Nazarene, as a denomination, something less than a Christian church by orthodox Christian standards.

12. The action of the 2005 General Assembly (cf., 11, above) invalidated the “Historical Statement” on page 16 of the Manual that says, “While the Church of the Nazarene has responded to its special calling to proclaim the doctrine and experience of entire sanctification, it has taken care to retain and nurture identification with the historic church in its preaching of the Word, its administration of the sacraments, its concern to raise up and maintain a ministry that is truly apostolic in faith and practice, and its inculcating of disciplines for Christlike living and service to others” (italics mine).

General Assembly Resolution: The Article on the Lord's Supper

Here is a copy of the General Assembly resolution on the Article of Faith on the Lord's Supper, which I have presented to our district delegation. - Please note that underlined words are those to be added, while words in brackets are to be deleted. - I am asking all Nazarenes to send this resolution to your district delegation. - Thank you!

XIII. THE LORD’S SUPPER   17.

XIII. The Lord’s Supper

                17. We believe that the Memorial and Communion Supper instituted by our Lord and Savior Jesus Christ is essentially a New Testament sacrament and means of grace through faith, declarative of Christ’s [His] sacrificial death, through the merits of which believers have life and salvation and promise of all spiritual blessings in Christ.  It is distinctively for those who are prepared for reverent appreciation of its significance, and by it they show forth the Lord’s death till he come again.  It being the Communion fest, only those who have faith in Christ and love for the saints should be called to participate therein.

FOR THE FOLLOWING REASONS:

1.  This change makes clear that we are Wesleyan in our understanding of the sacraments as outward signs of an inward grace and means whereby we receive the same.

2.  Such a change makes the article consistent with other Manual paragraphs that identify sacraments as means of grace, viz., 27.1(7) & 413.9.

3.  Such a change is consistent with statements found in various Nazarene theological writings.

4.  Such a change s consistent with our Methodists heritage.

5.  Such a change is consistent with John Wesley’s understanding.

6.  Such a change brings us closer in alignment with our closest denominational partners, The Wesleyan Church and the Free Methodist Church, along with our other sisters and brothers throughout World Methodism.

General Assembly Resolution: Deacons & Elders

Here is a copy of the General Assembly resolution on deacons and elders, which I have presented to our district delegation. - Please note that underlined words are those to be added, while words in brackets are to be deleted. - I am asking all Nazarenes to send this resolution to your district delegation. - Thank you!

                 DEACONS/ELDERS                 403, 430.1-2, 430.4, 431., and 431.1

403.  The Church of the Nazarene recognizes the order of elder and the order of deacon [only one order of preaching ministry, that of elder].  It also recognizes that the member of the clergy may serve the church in various capacities.  Christ has called “some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God’s people for works of service, so that the body of Christ may be built up” (Ephesians 4:11-12).  The church recognizes the following categories of service in which a district assembly may place an elder, deacon, or, as circumstances warrant, a licensed minister: pastor, evangelist, missionary, teacher, administrator, chaplain, and special service.  Service within these categories that qualifies as being an “assigned minister” would include that service for which ministerial training and ordination are normally required, or greatly desired.  The Sourcebook on Ordination shall provide guidelines for each category of ministry that will aid district boards in identifying the qualifications necessary for consideration to be an assigned minister.  Only assigned ministers shall be voting members of the district assembly.

430.1.  [The deacon does not witness to a specific call to preach.]  The church recognizes, on the basis of Scripture and experience, that God calls some individuals to a lifetime ministry [who do not witness to such a specific call] of Word and Service, and believes that individuals so called to [such ministries] the ministry of a deacon should be recognized and confirmed by the church and should meet requirements, and be granted responsibilities, established by the church.  This is a permanent order of ministry.

430.2.  The deacon must meet the requirements of the order for education, exhibit the appropriate gifts and graces, and be recognized and confirmed by the church.  The deacon shall be vested with the authority to administer the sacrament[s] of baptism [and the Lord’s Supper], to officiate at marriages where the laws of the state do not prohibit, to assist the elder in the distribution of the Lord’s Supper, and [on occasion] to conduct worship and to preach.  It is understood that the Lord and the church may use this person’s gifts and graces in various associate ministries.  As a symbol of the servant ministry of the Body of Christ, the deacon may also use his or her gifts in roles outside the institutional church.  (35.2)

430.4.  If in the pursuance of his or her ministry, the ordained deacon feels called to the [preaching] ministry of elder, he or she may be ordained [elder] as such upon completion of the requirements for that credential and the return of the deacon credential.

431.  An elder is a minister whose call of God to preach, gifts, and usefulness have been demonstrated and enhanced by proper training and experience, and who has been separated for the ministry of Word and Table and to the service of Christ through His church by the vote of a district assembly and by the solemn act of ordination, and thus has been fully invested to perform all functions of the Christian ministry.

431.1  [We recognize but one order of preaching ministry – that of elder.]  The order of elder [this] is a permanent order in the church.  The elder is to rule well in the church, to preach the Word, to administer the sacraments of baptism and the Lord’s Supper, and to solemnize matrimony, all in the name of, and in subjection to, Jesus Christ, the great Head of the Church.  (35.2, 412-13.3, 413.9, 435.12)

 

FOR THE FOLLOWING REASONS:

1.  Throughout the history of the Church, from ancient times up to and including our own lineage of John Wesley’s Anglicanism and American Methodism, the distinction between the order of deacon and the order of elder has been: a.) the deacon is called to a ministry focused on service, and b.) the elder is vested with the authority to administer the sacrament of the Lord’s Supper.  This has been expressed as the ministry of “Word and Service,” on the one hand, and the ministry of “Word and Table,” on the other hand.

 2.  This is this distinction that that hold nearly universally in the larger Wesleyan/Methodist tradition (cf. the Disciplines of the African Methodist Episcopal, African Methodist Episcopal Zion, Christian Methodist Episcopal, and United Methodist churches). 

3.  This is the main distinction that seems to be held ecumenically, and it is the main distinction that seems to be held in the Roman  Catholic and Eastern Orthodox traditions, as well.

4.  Our current distinction between the two orders (viz., preaching), seems to have been assumed due to the statement in par. 429.1 that “We recognize but one order of preaching ministry – that of elder.”  -  However, making preaching the distinction between the two orders when we developed the order of deacon was an erroneous assumption.  The statement found in par. 429.1 was not intended to distinguish the order of elder from any other order.  Rather, that statement was meant to reinforce that we had only ONE order; that of elder.  We did not have TWO preaching orders (viz., elder and deacon), as did the Methodist Episcopal Church of the time.  We only had ONE preaching order (viz., elder).

 

5.  To identify the distinction between the elder and deacon as one of a call to preach, not only disregards the historic position of the larger Church, but is very difficult to maintain when the deacon, according to par. 428.2, may also preach, and when we are a part of a tradition that involves lay preachers (cf. par. 402.1).

6.  The proposed changes will bring us much closer to alignment with the usage of the terms in Scripture, the distinctions throughout the history of the Christian Church, the ecumenical consensus, and our own Wesleyan heritage.

General Assembly Resolution: Church Government Flow Chart

Here is a copy of the General Assembly resolution on the Church Government Flow Chart, which I have presented to our district delegation. - Please note that underlined words are those to be added, while words in brackets are to be deleted. - I am asking all Nazarenes to send this resolution to your district delegation. - Thank you!

        CHURCH GOVERNMENT FLOW CHART                                  Historical Statement, page 25

Under the box for LOCAL CHURCH:  (elects pastor and local church board. [; manages local church finances; has charge of all other matters pertaining to its local life and work])

Insert a box for PASTOR Paragraphs 115, 412-420

Insert below the new box for PASTOR, (elected by the local church, nominated by the church board, approved by the district superintendent, to give oversight of a local church)

Insert a box for LOCAL CHURCH BOARD Paragraphs 127-.1, 129-130

Insert below the new box for LOCAL CHURCH BOARD, (elected by the local church to manage local church finances and have charge of all other matters pertaining to the life and work of the local church)

 

FOR THE FOLLOWING REASONS:

1.  The current flow chart gives the inaccurate impression that our government, on the local level, is purely congregational, when in fact it includes pastoral oversight and is representative.  It is simply an inaccurate flow chart.

2.  The current flow chart is inconsistent with how it represents the local government in comparison to the way it represents the general and district government.

General Assembly Resolution: Ritual for Infant Baptism

Here is a copy of the General Assembly resolution on the Ritual for Infant Baptism, which I have presented to our district delegation. - Please note that underlined words are those to be added, while words in brackets are to be deleted. - I am asking all Nazarenes to send this resolution to your district delegation. - Thank you!

BAPTISM OF INFANTS                                                                         800.2

 

800.2. The Baptism of Infants or Young Children

            When the sponsors shall have presented themselves with the child (or children) the minister shall say:                                                                      

            DEARLY BELOVED:  The sacrament of baptism is the sign and seal of the new covenant of grace.  [While we do not hold that baptism imparts the regenerating grace of God, we do believe that Christian baptism]  It is a powerful instance of God’s prevenient grace signifying  [signifies] for this young child God’s gracious acceptance within the community of Christian faith [on the basis of prevenient grace].  It anticipates his (her) personal confession of faith in Jesus Christ.

The earliest and simplest statement of Christian belief, into which you now bring your child to be baptized, is the Apostles’ Creed, which reads as follows:

“I believe in God the Father Almighty, Maker of heaven and earth;

“And in Jesus Christ, His only Son, our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; He descended into hell; the third day He rose again from the dead; He ascended into heaven, and sits at the right hand of God the Father Almighty; from thence He shall come to judge the quick and the dead.

“I believe in the Holy Ghost, the holy catholic (universal) Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting.”

            Will you have your child baptized into this faith? If so, answer, “I will.”
Response: I will.

In presenting this child for baptism you are hereby witnessing to your own personal Christian faith and to your purpose to guide him (her) early in life to a knowledge of Christ as Savior.  To this end it is your duty to teach him (her), as soon as he (she) shall be able to learn, the nature and end of this holy sacrament; to watch over his (her) education, that he (she) may not be lead astray; to direct his (her) feet to the sanctuary; to restrain him (her) from evil associates and habits; and as much as in you lies, to bring him (her) up in the nurture and admonition of the Lord.

             Will you endeavor to do so by the help of God?  If so, answer, “I will.”

            The minister may then ask the parents or guardians to name the child, and shall then baptize the child, repeating his (her) full name and saying:

            _______________, I baptize thee in the name of the Father, and of the Son, and of the Holy Spirit.  Amen.                

            The minister may then offer the following prayer or may use an extemporary prayer.                                                                      

 

            Heavenly Father, we humbly pray that Thou wilt take this child into Thy loving care.  Abundantly enrich him (her) with Thy heavenly grace; bring him (her) safely through the perils of childhood; deliver him (her) from the temptations of youth; lead him (her) to a personal knowledge of Christ as Savior; help him (her) to grow in wisdom, and in stature, and in favor with God and man, and to persevere therein to the end.  Uphold the parents with loving care, that with wise counsel and holy example they may faithfully discharge their responsibilities to both this child and to Thee.  In the name of Jesus Christ our Lord.  Amen.

                                                                                                                                                                                                                                                                                                                                                                        

FOR THE FOLLOWING REASONS:

1.  The changes above bring this ritual of baptism into much closer alignment with the ritual for The Baptism of Believers.  Since believers and infant baptisms are both Christian baptisms, they should reflect the same reality.

2.  While the changes above bring this ritual into much closer alignment with that of The Baptism of Believers, it marks a greater distinction between it and the rituals for The Dedication of Infants or Young Children.  Since those two acts are significantly different, it is fitting that the rituals be sufficiently distinct.

3.  While clarifying statements can be made parenthetically by the presiding clergy, we need not state in the ritual itself what we do not believe, but rather what we do believe.  The above resolution allows us to make the baptism of infants and young children a positive, celebratory time, rather than presenting a sense of uncertainty or defensiveness, which the wording of the current ritual may produce.

4.  The above resolution is more consistent with Wesleyan sacramental theology and the teachings of John Wesley, which utilizes the Apostles’ Creed, and which speaks of the sacraments as means of God’s grace.  (It is not that baptism, itself, imparts any grace, but rather that God does impart grace through the means, by faith.)

5.  The above resolution is more closely in line with Article of Faith XII. Baptism, paragraph 16, in that it neither reduces our beliefs, nor imposes doctrinal positions not stated within the Article of Faith.  Thus, the above resolution provides a ritual that is readily usable for all who espouse belief in Article of Faith XII, whereas, the current ritual is does not provide such an opportunity for all who wholeheartedly espouse belief in Article of Faith XII.

General Assembly Resolution: Article of Faith on Baptism

Here is a copy of the General Assembly resolution on the Article of Faith on Baptism, which I have presented to our district delegation.  -  Please note that underlined words are those to be added, while words in brackets are to be deleted.  -  I am asking all Nazarenes to send this resolution to your district delegation.  -  Thank you!

XII. BAPTISM                                                                         16. 

XII. Baptism

                16. We believe that Christian baptism, commanded by our Lord, is a sacrament and means of grace through faith signifying acceptance of the benefits of the atonement of Jesus Christ, to be administered to believers and declarative of their faith in Jesus Christ as their Savior; and full purpose of obedience in holiness and righteousness.

                Baptism being a symbol of the new covenant, young children may be baptized, upon request of parents or guardians who shall give assurance for them of necessary Christian training.
                Baptism may be administered by sprinkling, pouring, or immersion, according to the choice of the applicant.                                                                                                                                                                                                                
 

FOR THE FOLLOWING REASONS:

1.  This change makes clear that we are Wesleyan in our understanding of the sacraments as outward signs of an inward grace and means whereby we receive the same.

 2.  Such a change makes the article consistent with other Manual paragraphs that identify sacraments as means of grace, viz., 27.1(7) & 413.9.

3.  Such a change is consistent with statements found in various Nazarene theological writings.

4.  Such a change s consistent with our Methodists heritage.

5.  Such a change is consistent with John Wesley’s understanding.

6.  Such a change brings us closer in alignment with our closest denominational partners, The Wesleyan Church and the Free Methodist Church, along with our other sisters and brothers throughout World Methodism.

Wesleayn-Anglican Constitution & General Assembly Resolutions

I confess, I haven't spent much time on the blog in recent days.  The primary reason is that I have been spending more time in two areas.  The first is the attempt to put together a preliminary Constitution for the newly forming Wesleyan-Anglican Society.

A considerable effort was put forth in developing the Constitution based upon the discussions taking place on the Wesleyan/Anglican Facebook page using the Constitutions of the Order of Saint Luke and the Wesleyan Theological Society as models.  Then, after uploading that Constitution, came the various comments and questions.  Thanks to members of the Facebook page (especially Michael W. Arnold), the Constitution was revised and is now up for more discussions.

The hope is that we will be able to adopt the Constitution, soon.  Then, we can establish an initial membership and elect officers.

I would encourage anyone who may be interested in the Wesleyan-Anglican Society to check out the proposed initial Constitution (as revised) on the Facebook page.

In addition to the Wesleyan-Anglican Society, I have been working on resolutions for the 2013 General Assembly of the Church of the Nazarene.  This time around, I have proposed eight resolutions.  For those who were reading this blog four years ago, a couple of the resolutions will look familiar.  The truth is, not all of the resolutions will likely be of interest to the readers of this blog.  However, I will be posting all of them, again, this time around, so that other Nazarenes will have the opportunity to copy them and present them to their General Assembly delegates.  (The more districts that put these forward, the better, so, if you are a Nazarene, PLEASE, PLEASE present them to your delegation!)

The resolutions focus on the following areas:

1.)  Baptism and Church Membership

2.)  The relationship between Deacons and Elders

3.)  The Ritual for the Baptism of Infants

4.)  The Church Government Flow Chart

5.)  The Official Anthem of the Church of the Nazarene

6.)  Ordination and the Superintendency

7.)  The Article of Faith on Baptism, and

8.)  The Article of Faith on the Lord's Supper

I will be posting each of these resolutions on this blog in the near future.  -  In case I fail to remember to include this with the post of each resolution, underlined words are words to be added, and bracketed words are words to be deleted.

Phase 1 of the Formation of the Wesleyan-Anglican Society

After much preparation, we are now in phase one of the process of forming the new Wesleyan-Anglican Society.  It has been decided that the formation process will take place on the Wesleyan/Anglican Facebook page.

The process that we are working through will take place through four initial phases.  They are as follows:

1.)  The posting of the initial constitution in the documents section of the Wesleyan/Anglican Facebook page, and the invitation of comments and/or suggestions.  (I put the constitution together based on the discussions on the Facebook page, and I used the constitutions of the Order of St. Luke and the Wesleyan Theological Society as models.  There are some parts that will need completion.)

2.) After a period of time, we will have an online "vote" (on the W/A fb page) for the adoption of the initial constitution, allowing the elected executive committee to make necessary changes, which will be brought back to the membership at a future time. - And allowing that those who affirm the initial constitution will be understood, at that time, to be members of the society. (Upon organization and completion of the constitution, membership will proceed in accordance with the constitution.)

3.) After the "vote," we will ask members who are willing to serve the Society in office to submit their names. (Further biographical information will then be gathered and posted in the document section.) - Because of the nature of an initial election, we could elect each position separately (president, first, with vp, secretary, etc. to follow). The vote would have to have deadlines, e.g., if we opened the voting on Mon., we could end it on Fri.

4.) Upon the election of officers, the executive committee could finalize the constitution and determine how to submit it to the membership for a final vote. At the same time, they could make plans for an initial meeting of the Society.

Phase 1 of this process is going on at this time.  The initial proposed constitution has been posted, and the discussion has begun!

Does Numerical Growth Equal Spiritual Growth?

I have recently begun reading a book by a professor of pastoral ministries at Dallas Theological Seminary.  -  Some will ask, "What book?"  Others will ask "What professor?"  But the answers to those questions may distract from my comment below.  -  And, I know, some will ask, "Why are you reading a book from a prof. at Dallas Theological Seminary?"  I understand, but suffice it to say that I really do expect to gain some good information from the book.  However, it is too early in my reading to be able to judge how much value I will find in the book.

What I can say is that I have found in it the kind of presuppositions that many in the "church growth movement" make; the kind of presuppositions that I have to overlook and see past in order to find the value that I am hoping to find in the book.  -  For example, the author writes:

"I've noted over the years that some people tend to emphasize one type of growth over the other [i.e., numerical vs. spiritual]. . . .This viewpoint is unfortunate because numerical and spiritual growth should work together." -  Okay, so far.  -  "In most cases [I do note the qualifier], churches that aren't growing numerically by reaching lost people aren't growing spiritually either.  And some [notice the qualifier] churches grow numerically but not spiritually.  Again, spiritual and numerical growth must complement one another and are not opposed to one another."  -  Again, fine enough, so far, but then . . .". . . As stated in this section and depicted in Acts, success is seen in both spiritual and numerical growth, and the latter in most cases [noting the qualifier, again] reflects the former."

I am thankful for all of the qualifiers, but the clear presupposition is that growing (i.e., larger) churches reflect more spiritual growth.  It would seem, then, that most [notice my qualifier] mega-churches (in the view of the author) would be deeper, spiritually, than smaller churches.  -  Is this, however, what we find in reality? 

Has anyone ever heard of Lakewood Church and Joel Osteen?  Perhaps this is why the author uses the "most cases" qualifier.  -  How about Willow Creek, whose self-study indicated that, while they did a great job growing numerically, they were not producing growing disciples?  -  And, of course, there are others that one could point to that "church growth" folks would likely hold up as positive examples, which I would argue fall short in the area of spiritual growth and making true, deep disciples of Christ.

Now, just because I have an issue with this presupposition, that does not mean that I think that smaller churches are necessarily doing a better job of growing spiritually.  There are likely far more examples of smaller churches that are not growing spiritually than mega-church examples.  This is so by virtue of the mere number of small churches compared to the number of mega-churches.  (Though, I am of the opinion that, given the option, it is more healthy to birth new churches than it is to grow a single church to "mega-church" size.)

Of course, I would absolutely agree that those who are growing spiritual will seek to share faith with the lost.  All things being equal, this should bring about numerical growth.  But all things are not always equal.  One has to consider population size and several other factors.  One must also recognize (which many church growth folks seem not to recognize) that some people really do reject the gospel!  Look at Jesus on the cross.  Look at Jesus in Nazareth (from this past week's lectionary reading), and the disciples having to shake the dust from their feet.  We certainly find the stories of the Church's (numerical) growth in the New Testament, but we also find examples of rejection, as well.

On the other hand, it is very clear (at least to some of us) that one can grow a "church" by giving people what they want and yet have very little to do with sound, orthodox, biblical Christian faith (again, Lakewood, and, truth be told, I could argue the case with some other well accepted, "poster child" mega-churches, as well).

I agree with the author that, in many cases, the two kinds of growth ought to go together.  But I disagree with any presupposition that says that numerical growth in most cases reflects spiritual growth.  I just think that there is much more to it than that, and I would not presuppose that a church that is growing numerically is growing spiritually.  Maybe they are.  Maybe they're not.

Still, as I indicated, this reflective of the kinds of things that I expect to have to look past in order to gain what I really do hope is much value from this book.  Maybe, when I finish reading it, I will come back to give a more thorough review!

The Formation of The Wesleyan-Anglican Society

Just wanted to give a heads up to the readers of this blog, who may not be following the discussions on the Wesleyan/Anglican Facebook page.  -  There, we have discussed the formation of a Wesleyan-Anglican Society.  I posted about it on this blog in my May 31 article, below.

Well, we have set the dates for the initial, organizational meeting of the Society-in-formation.  We will be meeting on September 14-15 at Centenary United Methodist Church in New Albany, IN (just across the river from Louisville, KY).  We are trying to get a handle on those who will be able to attend; those who hope to be able to attend, but are uncertain at the present; those who cannot attend, but who are interested in being a part of the WAS; and those who are not interested at all.

If you are interested in such a Society, I invite you to visit the Wesleyan/Anglican Facebook page (here) and "cast your vote."

A.M.E. in G.C.

The African Methodist Episcopal Church has, this day, entered into their quadrennial General Conference.  Delegates have gathered in Nashville, TN for this 49th quadrennial meeting.

News and information concerning the A.M.E. General Conference can be found at this website.

As followers of this blog will know, this is the third major (U.S. based) Methodist denomination to hold their General Conference, this year.  (The other two were the United Methodist Church and The Wesleyan Church.)  The African Methodist Episcopal Zion Church will hold their General Conference July 18-24 of this year, while the Church of the Nazarene's General Assembly will take place in 2013, and the Christian Methodist Episcopal Church will not meet again until 2014.

One highlight noted on the schedule for this quadrennium's meeting is that First Lady Michelle Obama will be the keynoted speaker, tomorrow, June 28.  Then Senator (now, President, of course) Barack Obama addressed the 2008 meeting.

The Conference will conclude (with a bang?) on the 4th of July.

Founded in 1787, the African Methodist Episcopal Church is understood to be the oldest Black religious denomination in America, today.  The first A.M.E. General Conference took place in 1816, when the A.M.E. became an official religious denomination.  The church claims a membership of more than three million people worldwide with approximately 7,500 churches throughout North and South America as well as Europe, Africa and India. The Church has established and supports 12 higher education institutions.

Authentic Christian Worship: Wesley's Criteria

Just wanted to draw attention to a new addition to my side-bar.  Just below my profile information, I have included a link to the paper I presented at the 2009 meeting of the Wesleyan Theological Society.

This paper was based on a portion of my dissertation work.  And an edited version of a portion of this paper was subsequently published in the Wesleyan Theological Journal.

I believe I may have mentioned it in a much earlier article, and I likely included a link to it, there.  -  I don't know why I never included it on my side-bar!

Nazarene's Methodist Identity Shown (Yet Again) in Recent Article

Nazarene Communications Network has started a new, monthly segment called "Archives' Answers" written by my friend and Nazarene Archivist, Dr. Stan Ingersol.

Stan and I attended the 2001 World Methodist Conference in Brighton, England together.  He represented the Church of the Nazarene, and I carried the Nazarene banner in the parade of banners during the Conference.  Stan and two others (as I recall) served on the World Methodist Council, that year, and he and I were two of four official delegates to the Conference.

In this month's "Archives' Answers" article, Stan answers the question of where the name, Church of the Nazarene, originated.  -  I won't repeat his answer in this post.  Rather, you can read it for yourself, here.

However, I would point out one line in his article.  He writes, "Other proposed names included various uses of 'Methodist.'"  -  This only further emphasizes my own assertions, and one of the themes found in Our Watchword & Song: The Centennial History of the Church of the Nazarene, viz., that the Church of the Nazarene did not simply "leave the Methodists" (as some like to claim), but rather, the Church of the Nazarene is a Methodist denomination.

Other indications of this underlying Methodist identity include the origin of all of our major parent churches, as well as the majority of our early general superintendents; our book of discipline (the Manual); our basic structure; our General Rules (now called The Covenant of Christian Character); our system of superintendency; our connectivity; our understanding and emphasis on higher education; our ordination practices; and, of course, our theology. 

Quotes from early Nazarene leaders show the same understanding. 

Assistant General Superintendent, C.W. Ruth said, "The Church of the Nazarene is nothing in the world but old-fashioned Methodism" (1903).

General Superintendent E.F. Walker said, "Scratch a real Nazarene, and you will touch an original Methodist; skin a genuine Methodist, and behold a Nazarene!" (1909).

And early Nazarene theologian, A.M Hills said, "Our theology is that of Methodism, and our mission is that of early Methodists, to spread holiness throughout the world."  "The Church of the Nazarene is the fairest flower that has ever bloomed in the Methodist garden, the most promising ecclesiastical daughter the prolific Mother Methodism has ever given to the world."

Then, too, there is our full, participatory membership in The World Methodist Council.  -  Beyond that, on a more personal note, the recognition of this Methodist identity is why the United Methodist Church, according to their Book of Discipline (par. 246.1), identify me with the status of "Other Methodist," as I serve as pastor to a United Methodist Church.

Now, to be clear, that does not mean that we are just like the United Methodists, any more than other "Methodists" (e.g., The Free Methodists, The Wesleyans, the Evangelical Methodists, the British Methodists, etc.) are just like the UMC.  -  No, Nazarenes are specifically a Wesleyan-holiness expression of Methodism, but Dr. Ingersol's article points out, Nazarenes are an expression of Methodism.