Easter: Christian Holy Day, or Pagan Holiday?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But why would Christians take on Pagan practices?

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

++Duncan's Easter Message

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

Easter Message for the Church of the Nazarene

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

Books I've Recently Finished Reading

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In addition to the Nazarene News link, mentioned above:

A Facebook page of memories has been set up, here

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

"For the Mahometans" - A Wesley Hymn

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

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

1. Sun of unclouded righteousness,

With healing in thy wings arise

A sad, benighted world to bless,

Which now in sin and error lies,

Wrapped in Egyptian night profound,

With chains of hellish darkness bound.

2. The smoke of the infernal cave,

Which half the Christian world o'erspread,

Disperse, thou heavenly Light, and save

The souls by that impostor led,

That Arab-thief, as Satan bold,

Who quite destroyed thy Asian fold.

3. O might the blood of sprinkling cry

For those who spurn the sprinkled blood!

Assert thy glorious Deity,

Stretch out thy arm, thou triune God,

the Unitarian fiend expel,

And chase his doctrine back to hell!

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

Thou Three in One, and One in Three,

Resume thy own for ages lost,

Finish the dire apostasy;

Thine universal claim maintain,

And Lord of the creation reign!

Presiding Bishop Ivan Abrahams Nominated to Lead the WMC

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

Presiding Bishop
Ivan M. Abrahams

For the complete story, click here.

Wesleyans and the Sufficiency of Scripture

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

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

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

Sufficiency of Scripture

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

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

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

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

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

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

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

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

IV. The Holy Scriptures

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

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

Sharing From Today's Morning Prayer

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

First the hymn:

1. O, God, to whom in flesh revealed

The helpless all for succour came;

The sick to be relieved and healed,

And found salvation in thy name:

2. With publicans and harlots I,

In these thy Spirit's gospel-days,

To thee the sinner's friend draw nigh,

And humbly sue for saving grace.

3. Thou seest me helpless and distressed,

Feeble, and faint, and blind, and poor:

Weary, I come to thee for rest,

And sick of sin, implore a cure.

4. My sin's incurable disease,

Thou, Jesus, thou alone canst heal:

Inspire me with thy power and peace,

And pardon on my conscience seal.

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

Can turn my heart, and make it clean;

Purge the foul inbred leprosy,

And save me from my bosom sin.

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

Thou canst the saving grace impart;

Thou canst this instant now forgive,

And stamp thine image on my heart.

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

I know thou canst this moment cleanse;

The deepest stains of sin efface,

And drive the evil spirit hence.

8. Be it according to thy word!

Accomplish now thy work in me;

And let my soul, to health restored,

Devote its little all to thee!

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

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

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

(The Wesley Study Bible. Abingdon P.)

British Methodist & Anglican Leaders Meet

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

Their blog contains the highlights of the meeting.

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

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

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

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

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

One Prayer Short

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

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

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

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

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

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

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

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

Good News for Sacramental Renewal within the Church of the Nazarene

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

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

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

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

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

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

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

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

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

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

Lenten Prayer & Fasting and Faith-Sharing

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

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

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

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

The WME website says this about the bookmarks:

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

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

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

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

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

African Methodist Episcopal Church

African Methodist Episcopal Zion Church

Christian Methodist Episcopal Church

Church of the Nazarene

Free Methodist Church

The United Methodist Church

and

The Wesleyan Church

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

Bishops Being Bishops

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

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

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

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

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

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

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

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



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

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

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

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

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



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

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



The current Nazarene BGS

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



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

Still A Holiness Preacher

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

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

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

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

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

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

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

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

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