General Assembly Resolution Concerning the Ritual for Infant Baptism

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 signifies [for this young child] the prevenient nature of God’s gracious acceptance of this young child within the community of Christian faith.  It anticipates his (her) personal confession of faith in Jesus Christ.

The earliest and simplest statement of Christian belief, into which you now bring this 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 may be made parenthetically by the presiding clergy, good rituals do not state what we do not believe (especially as an opening statement in the ritual).  Rather, good rituals state 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 provides clarity as to the prevenient nature of God’s gracious acceptance the child within the community of Christian faith signified in baptism.

6.  The above resolution is more closely in line with Article of Faith XII. Baptism, paragraph 12, 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 does not provide such an opportunity for those whose belief in Article of Faith XII is understood in a consistent fashion with John Wesley’s own beliefs.

General Assembly Resolution Concerning the Church Government Flow Chart

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, 513-521

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 Concerning Baptism and Membership

                                MEMBERSHIP/BAPTISM                                                                             23, 107, 801

 

Article II. Local Churches

                23. 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. Local Church Membership

                107. Full Membership.  The full membership of the local church shall be composed of all persons who have been organized into a local church 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.  The local church leadership shall seek to place every member into a ministry of service and a circle of care and support. (23, 30.4, 107.2 111, 113.1, 515.1, 519, 530.8, 536.8-536.9)

             

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 and the community of faith, the Church.

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 12, 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 23, which states that they must declare “. . . their beliefs in our doctrines . . .”

6.  The FIRST of our General Rules in V. The Covenant of Christian Character  (par. 21) 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 “Nazarene.”

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 14 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 Concerning the Biblical Support of Stewards

                           STEWARDS/SCRIPTURAL SUPPORT                                                             138.2

 

138.2.  To provide assistance and support for the needy and distressed. A biblical role of lay leaders is that of ministering in areas of practical service ([Acts 6:1-3;] Romans 12:6-8).  Therefore stewards should offer their time and spiritual gifts in acts of service, administration, encouragement, mercy, visitation, and other ministries. 

 

FOR THE FOLLOWING REASONS:

1.  The seven people listed in Acts 6:1-6 have historically been understood to be the first deacons.  This understanding is found within our own Wesleyan tradition, as demonstrated in the ecumenical reports of the World Methodist Council (of which the Church of the Nazarene is a member).  And, since the Church of the Nazarenes ordains deacons, the Acts 6 passage is better used to support our understanding of ordained deacons, rather than as an example of lay leaders.

 

2.  The Romans 12 passage is sufficient support of the biblical role of lay leaders ministering in areas of practical service.

General Assembly Resolution on The Superintendency and Ordination

SUPREINTENDENCY/ORDINATION                                                                307.4, 536.5

 

 

 

307.4.  Have discretionary power to ordain, or appoint other[s] elders (preferably another general superintendent, general superintendent emeriti or retired) to ordain, those who have been duly elected to be elders or deacons. (314.1, 320, 536.5-536.6) 

 

536.5  The candidate elected to the order of elder or order of deacon shall be ordained by the laying on of hands of the general superintendent and ordained [ministers] elders with appropriate religious exercises, under the direction of the presiding general superintendent. (307.4)

 

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
      general superintendency (cf., the “Foreword,” and par. 22.2, 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 as elder.  The power to ordain is found within the order

      of elders. This is seen in 2 Timothy 1:6, which, referring to Timothy’s ordination, says, “For this

      reason I remind you to rekindle the gift of God that is within you through the laying on of my

      hands;” (NRSV), and most especially in the parallel passage of 1 Timothy 4:14, which says, “Do

      not neglect the gift that is in you which was given to you through prophecy with the laying on of

      hands by the council of elders” (NRSV, emphasis mine).  This is also why it has historically been

      the presbytery (i.e., elders, rather than deacons) who have joined the bishops (i.e., general

      superintendents) in the laying on of hands.

 

  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 and wholly inconsistent with the historic Christian and Wesleyan and Nazarene
       understanding of ordination.

Morning Prayer on Facebook Live

Following the lead of a few colleagues on Facebook, I am going to try something new! 

Tomorrow morning (Friday, Oct. 28), at 9:00 AM (Eastern Time), I will be leading the office of Morning Prayer on Facebook Live!  -  Or at least I'm going to attempt to.

I plan to use John Wesley's conservative revision of the 1662 Book of Common Prayer, known as The Sunday Service of the Methodists in North America.

If you do not have a copy of The Sunday Service, you should be able to follow along with the 1662 BCP.  Or, there is a link on the sidebar for The Sunday Service.  The link is to the British version, which is nearly identical.  The only time I think you will find a difference is toward the end, when we get to the prayers for the government.  -  We won't be praying for the Queen. (Though you can if you want!)

I hope you will look me up an Facebook and join me in Morning Prayer!

Wesleyan-Anglican Society Dues WAIVED for the 2016-2017 Year!

Good news!

The officers of the Wesleyan-Anglican Society have decided to WAIVE ALL MEMBERSHIP DUES for the 2016-1017 year!

This is a great opportunity for those interested in "things Wesleyan/Anglican" to check out the Constitution and to consider becoming a member of the Society.

The Constitution and the application for membership can be found in the membership section of the Wesleyan-Anglican Society website.  Just click on the WAS link on the sidebar of this blog.

Also, since there have been some turn-over in leadership, and since elections are set to take place in 2017, this is a good opportunity for those who might be interested in participating in Society leadership.

If you have any questions, feel free to comment, below.

Methodism & the Church of England

 

Dr. Lester Ruth served as the keynote speaker at the recent inaugural meeting of the Wesleyan Liturgical Society at Point Loma Nazarene University.  (I hope to post more about he meeting in the near future.)  -  Dr. Ruth was my primary professor and my faculty mentor during my doctoral studies at Asbury Theological Seminary.  -  I hadn't had the chance to see him since I graduated back in 2007.

During his presentation, Dr. Ruth gave a great quote for us "Wesleyan-Anglican" types.  The quote is found in his book, Early Methodist Life and Spirituality, and comes from Leslie F. Church.  The quote is:

"Methodism is Church of Englandism felt."

 

Church was originally referring to early British Methodism, but I like it!

Happy Saint Patrick's Day!

During this Lenten season, having finished up a Wednesday study with both, Main Street United Methodist and Heartland Nazarene, on the "Means of Grace," I felt that we ought to spend our Wednesdays in prayer.  So, having discussed both, extemporaneous and written prayers, I have been leading the churches in, first, praying the Daily Office, followed by a time of extemporaneous prayer.  Main Street, which meets at 1:30 in the afternoon, is praying Morning Prayer, and Heartland is praying Evening prayer.  The text that we are using is a blending of the new Anglican Church in North America office and Wesley's The Sunday Service.  (Perhaps I will survey the people and report back in another post how they have been affected by these prayer times.)

I have included in the Daily Office, at the point of the "sermon," a time of reflecting on the "feast day" of a particular "saint," either from The Episcopal Church's Lesser Feasts and Fasts, or from the material provided by the Order of St. Luke.  -  Today, we anticipated by one day, the Feast of St. Patrick. 

As most people know, St. Patrick's Day is March 17. It is a day when we celebrate all things Irish and when everyone gets to wear green, my favorite color. (I'll either wear my green clergy shirt or my Green Lantern shirt!)  - Still, the day is about more than the color green!

On this Feast Day we remember Patrick's inspired 5th Century missionary work. - As a boy, Patrick was kidnapped and enslaved as a shepherd in Ireland. After his escape back to Britain several years later, he was ordained a Presbyter (i.e., Elder or Priest) and consecrated a Bishop. Then, God amazingly called Patrick back to Ireland, where, by God's grace, he was used to convert much of Ireland to Christ. In this process, Patrick "Christianized" Pagan sacred places and objects.  (One can see this as either the triumph of Christianity over paganism, or as a great example of God's prevenient grace.)

Of course, Patrick is also said to have used the three-leafed clover to teach about the Holy Trinity.  It was an interesting, though insufficient illustration.  (Cf., our Lutheran brothers' quite funny video about the deficiency of Patrick's illustration, here.)

One of the most powerful prayers attributed to Patrick is The Lorica, or St. Patrick's Breastplate. It is likely that it was not actually written by the good bishop.  Still, it is said to be well expressive of his faith.

The Nazarene hymnal, Sing to the Lord, includes an abbreviated form of the Breastplate.  I have included, below, the more complete version.  

I bind unto myself today

the strong Name of the Trinity,

by invocation of the same,

the Three in One, and One in Three.

I bind this day to me forever,

by power of faith, Christ’s Incarnation;

his baptism in the Jordan river;

his death on cross for my salvation;

his bursting from the spiced tomb;

his riding up he heavenly way;

his coming at the day of doom:

I bind unto myself today.

I bind unto myself the power

of the great love of cherubim;

the sweet “Well done” in judgement hour;

the service of the seraphim;

confessors’ faith, apostles’ word,

the patriarchs’ prayers, the prophets’ scrolls;

all good deeds done unto the Lord, and purity of virgin souls.

I bind unto myself today

the virtues of the starlit heaven,

the glorious sun’s life-giving ray,

the whiteness of the moon at even,

the flashing of the lightning free,

the whirling wind’s tempestuous shocks,

the stable earth, the deep salt sea,

around the old eternal rocks.

I bind unto myself today

the power of God to hold and lead,

his eye to watch, his might to stay,

his ear to hearken to my need;

the wisdom of my God to teach,

his hand to guide, his shield to ward;

the word of God to give me speech,

his heavenly host to be my guard.

Against the demon snares of sin,

the vice that gives temptation force,

the natural lusts that war within,

the hostile men that mar my course;

of few or many, far or nigh,

in every place, and in all hours

against their fierce hostility,

I bind to me these holy powers.

Against all Satan’s spells and wiles,

against false words of heresy,

against the knowledge that defiles

against the heart’s idolatry,

against the wizard’s evil craft,

against the death-wound and the burning

the choking wave and poisoned shaft,

protect me, Christ, till thy returning.

Christ be with me, Christ within me,

Christ behind me, Christ before me,

Christ beside me, Christ to win me,

Christ to comfort and restore me,

Christ beneath me, Christ above me,

Christ in quiet, Christ in danger,

Christ in hearts of all that love me,

Christ in mouth of friend and stranger.

I bind unto myself the Name,

the strong Name of the Trinity,

by invocation of the same,

the Three in One, and One in Three.

Of whom all nature hath creation,

eternal Father, Spirit, Word:

praise to the Lord of my salvation,

salvation is of Christ the Lord.  

_________________________________________

 

(This article is based on a previous post.)

Prayer Book Videos

Are you a Prayer Book Christian who attends a non-Prayer Book congregation?  Are you a pastor in a Wesleyan tradition church who would like to incorporate some of how Wesley worshipped in your current church worship practice?

The Prayer Book Society has provided a great resource.  They have provided videos of various Prayer Book services as examples of how these services are conducted in the Church of England.  The services included from the 1662 Book of Common Prayer (the Prayer Book that Wesley, himself, used) are:  Holy Communion; Morning Prayer; Evening Prayer; Baptism; Marriage; and Burial.  Each of these are provided in a narrated version and a version without narration.

It should be kept in mind, these are in a Church of England setting and they are read services.  That is to say, they are not culturally American, nor is any singing or music provided.  -  Further, it should be kept in mind that the services are from the 1662 BCP.  That is to say, they are not in contemporary language usage.  If one is using Wesley's version, you will see where Wesley abridged the services.  If you are using the American 1928, you will notice some differences.  If you are using the 1978 version, you will notice a lot of changes.  The new services from the Anglican Church in North America provide a contemporary language version that also differs, but not as much as the 1978.  (For my part, what I have used where I serve is a contemporized version of John Wesley's The Sunday Service, using the ACNA material as a guide to contemporize.)

One can follow this link to find the videos.  -  They also include a couple of services from "Series One," and a bonus video about Archbishop Cranmer and the Prayer Book Tradition. (which I think I have reproduced here, in a previous post).

I hope you find these helpful, or at least interesting!

Begun, The Lenten Journey Has

(Most of the following is copied from my post from a couple of years ago.  There have been a few updates.)

Yes, it's true.  I'm not just a "liturgy nerd."  I'm also a "sci-fi nerd!"  So, obviously, the title to this post is a take off of Yoda's "Begun, the clone war has."  -  Ya' gotta' love Yoda! (And then I had to add a pic of Mace Windu, because he uses a purple lightsaber, and it is Lent . . .)

 

 In any case, today is Ash Wednesday, the beginning of the forty day (not counting Sundays) season of Lent. Lent comes from the Anglo-Saxon word lencten, which means “spring.” The season is a preparation for celebrating the resurrection of Christ on Easter Sunday. Historically, Lent began as a period of fasting and preparation for baptism by converts and then became a time for penance by all Christians.

Most churches that observe the season of lent will mark their worship space with somber colors such as purple (cf., Mace Windu's lightsaber!) or ash gray and rough-textured cloth as most appropriate symbols.

Ash Wednesday provides us with the opportunity to confront our own mortality and to confess our sin before God within the community of faith. The form and content of the Ash Wednesday Service focuses on the themes of sin and death, but it does so within the context of God’s redeeming love in Jesus Christ.

The use of ashes as a sign of mortality and repentance has a long history in Jewish and Christian worship, and the Imposition of Ashes can be a powerful and tangible way of participating in the call to repentance and reconciliation.

During the season of Lent, 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 on the vision that those who follow Jesus in the company of the Wesleys would be empowered to become channels for the transformative power of the Holy Spirit.  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.

The Wesleyan-Anglican Society has taken up this fast as a part of our regular spiritual discipline, as well.

These ENGLISH PRAYER AND FASTING CARDS are usually 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 usually 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.  However, WME is undergoing an overhaul.  The website is currently under construction.  I had to personal message the director and they were able to get me some un-laminated copies of the newly designed prayer and fasting cards.  -  With or without the cards, I would encourage the "Wesley Fast" for those who are a part of a World Methodist Council denominaton, or anyone in the Wesleyan/Methodist/Anglican traditions. 

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

Jesus Lover of My Soul

JESUS LOVER OF MY SOUL

(by Charles Wesley)

 

 

1. Jesus, Lover of my soul,

Let me to Thy bosom fly,

While the nearer waters roll,

While the tempest still is high:

Hide me, O my Saviour, hide,

Till the storm of life is past;

Safe into the haven guide;

O receive my soul at last!

 

2. Other refuge have I none;

Hangs my helpless soul on Thee;

Leave, ah! leave me not alone,

Still support and comfort me:

All my trust on Thee is stayed,

All my help from Thee I bring;

Cover my defenseless head

With the shadow of Thy wing.

 

3. Thou, O Christ, art all I want;

More than all in Thee I find:

Raise the fallen, cheer the faint,

Heal the sick, and lead the blind.
Just and holy is thy Name,

I am all unrighteousness;

False and full of sin I am,

Thou art full of truth and grace.

 

4. Plenteous grace with Thee is found,

Grace to cover all my sin;

Let the healing streams abound;

Make and keep me pure within.

Thou of life the Fountain art,

Freely let me take of Thee:

Spring Thou up within my heart,

Rise to all eternity.

A Prayer For Holiness by A. W. Tozer

     Our Heavenly Father, we have heard Thee say, "I am the Almighty God; walk before me, and be thou perfect."  But unless Thou dost enable us by the exceeding greatness of Thy power how can we who are by nature weak and sinful walk in a perfect way?  Grant that we may learn to lay hold on the working of the mighty power which wrought in Christ when Thou didst raise Him from the dead and set Him at Thine own right hand in the heavenly places.  Amen.

 

(from "The Knowledge of the Holy")

Jesus, the Sinner's Friend

Jesus, the Sinner's Friend

(by Charles Wesley)

 

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.

Depth of Mercy!

Depth of Mercy!

(by Charles Wesley)

 

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 soul 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.