According to the General Secretary of the Church of the Nazarene, the new Manual went into effect this past Saturday, March 15. Unfortunately, the Manual was not yet available. That issue has been resolved . . . at least by virtue of the online version.
It does not appear that the hard copy version of the Manual is yet available. - I have been waiting for my copy, and I am hoping that it will be ready, shipped, and will arrive before the end of the month. - I know, I know. There are plenty of Nazarenes that joke about the Manual. They joke about those who treat it like the Bible, and they, themselves, don't seem to consider it to be of much importance.
I suppose I am one of those about whom they joke. Certainly, I don't consider it to be anywhere near as important as the Bible. Nevertheless, I do hold it in high esteem. It is the book of doctrine and discipline for the denomination through which I serve. And, I have spent much time and effort working on various resolutions which have been incorporated into the Manual over the last few quadrenniums. - Then, again, we live in a time when people, even within the Church, have little regard for authority, despite the biblical call for us to submit ourselves to such. This, of course, is not an attitude unique to Nazarenes. I have found the same attitude among United Methodists concerning their own Book of Discipline.
Nevertheless, I'm excited about the release of the new Manual! (I would be really excited if any reader of this blog had a 1911 version of the Manual they would be willing to sell. That would complete my collection!) - Anyway, for those who are interested, to go to the online version of the 2013-2017 Manual, click here.
I have added the new link to the sidebar, as well. (However, we'll have to wait for on online image of the new Manual, before I can replace the 2009-2013 image.)
Thursday, March 20, 2014
Monday, March 17, 2014
The First Four Ecumenical Councils
While perusing various Anglican websites, I ran across the following information on the website of The Reformed Episcopal Church. I am reproducing it here as a good (and brief) explication of the Anglican take on the ecumenical councils, especially as it concerns their general acceptance of the first four councils (over against Rome's insistence of the seven councils).
While my denomination (the Church of the Nazarene) does not make specific reference to the ecumenical councils in its Manual, it does state that "It receives the ecumenical creeds of the first five Christian centuries as expressions of its own faith." Thus, it expresses a continuity with its Anglican heritage, concerning the councils.
The following can be accessed on the REC's website, here.
For these reasons, Anglicans have been manifestly reluctant to definitively enumerate those general or ecumenical councils claimed to have universal affirmation, though the first four ecumenical councils have always been held in special regard within historic Anglicanism. The following are brief summaries of the ecumenical councils of the undivided church.
From Appendix A of the Reformed Episcopal Constitution & Canons (2005)
While my denomination (the Church of the Nazarene) does not make specific reference to the ecumenical councils in its Manual, it does state that "It receives the ecumenical creeds of the first five Christian centuries as expressions of its own faith." Thus, it expresses a continuity with its Anglican heritage, concerning the councils.
The following can be accessed on the REC's website, here.
Preface
The historic Anglican position maintains that no council of the Church- general or otherwise - can claim immunity from error or corruption, and indeed that all councils "may err, and sometimes have erred, even in things pertaining to God."The historic Articles of Religion of the Church of England go on to affirm that all churches and councils of the church are subject to the scrutiny of Holy Scripture, so that"besides the same ought not [the Church] to enforce any thing to be believed for necessity of salvation." (Cf. Article 21, 1662 BCP).For these reasons, Anglicans have been manifestly reluctant to definitively enumerate those general or ecumenical councils claimed to have universal affirmation, though the first four ecumenical councils have always been held in special regard within historic Anglicanism. The following are brief summaries of the ecumenical councils of the undivided church.
Nicea I (325)
Summoned by the Emperor Constantine, Nicea was the first ecumenical council of the whole Church and was summoned primarily to deal with the rise of the heresy of Arius (priest of Alexandria, d. 336) who denied the consubstantiality of God the Son with God the Father. The council condemned Arianism and defined that the Son was "begotten, not made," and thus was of the "same substance" (i.e., homo-ousion) as the Father. The crowning achievement of this council was the production of a creed which would form the basis of our "Nicene Creed." This council also fixed the date of Easter.Constantinople I (381)
This council was summoned to address a number of heresies inflicting the early Church at that time, including persistent vestiges of Arianism and semi-Arianism which suffered definitive defeat in this council's reaffirmation of the faith of Nicea (325). This council also condemned the heresies of Sabellius (who rejected the Persons of the Trinity), and Apollinarius (who denied the full humanity of Christ). But perhaps most significantly this council condemned the Macedonian heresy by clearly defining the Divinity of the Holy Spirit in the final affirmations added by this council to the creed of Nicea (i.e. the Spirit's Divine Lordship, His procession from the Father, and the equal worship and glory due to all three Persons of the Trinity).Ephesus (431)
Called by the Eastern Emperor, Theodosius II, this council condemned the heresy of Nestorius by declaring that the Virgin Mary (i.e. Theotokos - "God-bearer") bore "in the flesh...the Word of God made flesh" (i.e. incarnate). Hence the council defined the unipersonality of Christ in its affirmation of two natures (Divine and Human) cohering in one Divine Person, the second Person of the Blessed Trinity. Nestorius was thus deposed as Bishop of Constantinople. This council also affirmed the condemnation of Pelagianism (condemned at the Council of Carthage, A.D. 416), a heresy that rejected original sin and taught that man contributes to his own salvation through good works.Chalcedon (451)
The largest of the ecumenical councils, Chalcedon was summoned by Emperor Marcian to deal with the heresy of the Abbot Eutyches - Monophysitism - which claimed that there existed only "one nature" (the Divine) in Christ from the incarnation onwards, thus denying the humanity of Christ. The council reaffirmed both the Nicene Creed and the condemnation of Nestorianism by the Council of Ephesus, and in its own Definition (largely based on the famous Tome of Leo the Great), declared the final word on the Hypostatic Union of the Divine and Human natures of Christ, being fully God and fully Man with no diminution or commingling of either nature. Chalcedon represents the definitive victory over the Christological heresies plaguing the early Church.Constantinople II (553), Constantinople III (681), Nicea II (787)
Anglicans generally acknowledge the fifth and sixth ecumenical councils (both held in Constantinople) to be consistent with, though adding nothing to, the substance of dogma defined by the first four councils. Largely disciplinary in character, Constantinople II (553) condemned a collection of writings allegedly supporting Nestorianism known as the "Three Chapters," while at the same time the council upheld the Definition of Chalcedon. Constantinople III (681) condemned the heresy of the Monothelitism, a contrived Christological model intended to appease the Monophysites by attributing only one will or operation to Christ (the Divine), instead of two (Divine and Human). Nicea II (787), the so-called seventh ecumenical council, is disputed in respect of its ecumenicity and application, though in principle its condemnation of Iconoclasm is conceded to be orthodox.From Appendix A of the Reformed Episcopal Constitution & Canons (2005)
The Feast of St. Patrick
March 17 is the Feast of St. Patrick. Most people know it as a day when we celebrate all things Irish and when everyone gets to wear green, my favorite color. However, there is much more significance to the day.
The real reason we celebrate is because of the amazing missionary work of Patrick during the 5th century. - As a boy, Patrick was kidnapped and enslaved as a shepherd in Ireland. After his escape several years later, he entered Holy Orders in Britain. He was ordained a Presbyter (i.e., Elder or Priest) and consecrated a Bishop. God called Patrick back to Ireland, where, by the grace of God, Patrick brought about, in large part, the conversion of Ireland. In the process, he Christianized Pagan sacred places and objects (an approach I think would be helpful for evangelicals to embrace).
Additionally, Patrick provided a great means of speaking of the Holy Trinity by use of the three-leafed clover.
One of the most powerful prayers attributed to Patrick is The Lorica, or St. Patrick's Breastplate. While there is some doubt that it was actually written by the good bishop, it certainly expresses his faith.
May God make this a reality for us all.
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,
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
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.
_____________________________________________________________
(The article, above, was originally posted in 2012.)
Wednesday, March 12, 2014
A Lenten Hymn
As a Nazarene serving as pastor of two United Methodist churches, I have often been frustrated when planning the musical parts of worship. It is so often the case that a certain hymn (or other song) will come to mind that fits the Scripture reading just perfectly, but when I go to look it up in The United Methodist Hymnal, it is nowhere to be found. It's in the Sing to the Lord (Nazarene) hymnal, and I have sung it since I was a kid, but it is unfamiliar to these United Methodists!
However, for the hymn, below, it is just the opposite. Here is a wonderful hymn for the Lenten season, that does not appear in the Nazarene hymnal. It is one, that I am going to keep in mind whenever the time comes, and the Lord leads me back to a Nazarene setting.
We sang this hymn this past Sunday, the First Sunday in Lent. It was written by Claudia F. Hernaman, in 1873, based on Matthew 4:1-11; Mark 1:12-13; and Luke 4:1-13). It can be sung to the tune, Land of Rest.
However, for the hymn, below, it is just the opposite. Here is a wonderful hymn for the Lenten season, that does not appear in the Nazarene hymnal. It is one, that I am going to keep in mind whenever the time comes, and the Lord leads me back to a Nazarene setting.
We sang this hymn this past Sunday, the First Sunday in Lent. It was written by Claudia F. Hernaman, in 1873, based on Matthew 4:1-11; Mark 1:12-13; and Luke 4:1-13). It can be sung to the tune, Land of Rest.
LORD, WHO THROUGHOUT THESE FORTY DAYS
1.) Lord, who through-out these fort days
for us didst fast and pray,
teach us with thee to mourn our sins
and close by thee to stay.
2.) As thou with Satan didst contend,
and didst the victory win,
O give us strength in thee to fight,
in thee to conquer sin.
3.) As thou didst hunger bear, and thirst,
so teach us, gracious Lord,
to die to self, and chiefly live
by thy most holy word.
4.) And through these days of penitence,
and through thy passion-tide,
yea, evermore in life and death,
Jesus, with us abide.
5.) Abide with us, that so, this life
of suffering over past,
an Easter of unending joy
we may attain at last.
Thursday, March 6, 2014
Palm 86:11
Since I have "given up" Facebook during the Lenten season, I am hoping that I will invest a bit more time in my blog. - One of my frequent Facebook practices has been to pen quotes from Scripture or hymns that have impacted me during Morning or Evening Prayer, or, perhaps, a quote from a book that I happen to be reading. I have usually not included such brief quotes on my blog, but . . . having given up Facebook . . . I may begin including such during Lent.
Here is one from today's Psalm (unless otherwise specified, biblical quotes will be from the NRSV):
Here is one from today's Psalm (unless otherwise specified, biblical quotes will be from the NRSV):
Teach me you way, O LORD,
that I may walk in your truth;
give me an undivided heart to
revere your name.
Wednesday, March 5, 2014
Reading the Church Fathers During Lent
The folks at churchyear.net has a great idea! They are encouraging Christians to read the Church Fathers during the Lenten season. In fact, they have gone to the trouble of providing a reading guide for the Lenten season.
I would commend this plan to you as a valuable Lenten devotion!
The reading plan can be found, here. - Check it out!
Begun, The Lenten Journey Has
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.
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 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
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.
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.
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
Tuesday, February 4, 2014
The Big Debate: Evolution vs. Creation
Well, tonight was the night of the big debate: Bill Nye "the Science Guy" vs. Ken Ham of The Creation Museum! Like a lot of people, I would imagine, we watched the live stream. Some might think that this debate would be of special interest for our family, seeing that I am a pastor and my wife is a licensed Science teacher. - Well, it is, but unlike the "divided household" in our neighborhood with the split U.K./U. of L. flag in their yard, we are not flying a divided flag in the Stepp household.
I think that it has often been assumed that the (general) debate is a debate between Science and the Bible, or Science and Religion. The assumption is that only atheists believe in evolution and that Christians must only believe in a young earth and a six literal 24-hour, solar days for creation. Science, in this view is "God-less," and Religion is . . . irrational. And, there is the assumption that all Christians must agree with Ken Ham and The Creation Museum; they must have all been rooting for him, tonight.
However, the truth is Mr. Ham's position is held by a minority of evangelical Christians who usually self-identify as "fundamentalists." (And I would suggest that those who agree with his understanding of Scripture and Science, who do not self-identify as such, nevertheless take on such fundamentalist understandings of Scripture at this point. That is not, in and of itself a negative term, but rather a term of clear categorization.)
My own denomination, the Church of the Nazarene, certainly makes room for those who share Mr. Ham's understanding of Scripture, though, as a denomination, it is not the Nazarene position. - Our Article of Faith on Scripture makes clear that "We believe in the plenary inspiration of the Holy Scriptures, . . . given by divine inspiration, inerrantly revealing the will of God concerning us in all things necessary to our salvation . . ." That is to say, unlike Mr. Ham, our understanding of the nature of Scripture's inerrancy is a soteriological understanding (i.e., having to do with salvation, broadly understood). Again, there are those among us whose understanding goes beyond this, but such an understanding diverges from the traditional way that Wesleyan Christians view Scripture.
Likewise, the denomination allows for those who hold Mr. Ham's understanding of how God created, but it does not require such an understanding, and as I will demonstrate, such an understanding does not seem to be the dominant view among Nazarene (and other Wesleyan) scholars.
Our Manual statement on creation says, "The Church of the Nazarene believes in the biblical account of creation ("In the beginning God created the heavens and the earth . . ." - Genesis 1:1). We oppose any godless interpretation of the origin of the universe and of humankind (Hebrews 11:3)." - The key words concerning what we oppose is "godless interpretation." That means, of course, that we believe that God created. We state, in our Manual, that we own the classical, ecumenical creeds as expressions of our own faith. Thus, every Sunday, where I lead worship, we confess our faith in God the Father Almighty, maker (i.e., Creator) of heaven and earth, using either the Apostles' or the Nicene Creed. On this point, we are explicitly in agreement with Ken Ham, over against Bill Nye.
Further, our view of creation does leave open the possibility of Mr. Ham's view. However, it also leaves open the possibility for our people to embrace some form of theistic evolution; that God, to some degree, used the means of evolution to bring about the creation.
What is interesting, when one looks at Nazarene scholars throughout the history of the denomination, most seem to view the Genesis' creation account(s) soteriologically and theologically, rather than as a scientific account, and most seem to be at least open to some form of theistic evolution. - In fact, Dr. Dan Boone, current president of Trevecca Nazarene University, in his book, A Charitable Discourse, identifies five different positions that could be held by (Nazarene/Wesleyan) Christians:
1. Genesis 1-3 is a myth containing eternal truth that God created the world and that humans are sinful.
2. Genesis 1-3 is a mythological version of a historical reality in which humanity turned away from God.
3. Homo sapiens evolved as suggested by Darwin, and at a specific point in human history, God chose Neolithic Adam and Eve to know him, revealed himself to them, and established covenant with them. They became the first humans aware of God and were made capable of living in relationship with God. They sinned and their sin affected all humanity.
4. Old-earth creationism suggests that some evolution has occurred, but that God created life and the major species, especially Adam and Eve.
5. Young-earth creation (Ken Ham's position) suggests that the earth was created ten thousand years ago (I think Mr. Ham says six thousand) in six days and that Adam and Eve were created on the sixth day out of dust (p. 104-5).
However, says Boone, of all of these, the last one "requires a total denial not only of biology and cosmology but also of physics, chemistry, and the entire family of scientific inquiry. . . it is a denial of science as we know it" (p. 105). - Now, for those who watched the debate, you can judge for yourself whether Ken Ham's position denies all of this or not.
The first thing, however, that we discover among Nazarene scholars is that none of our major theologians have held Ken Ham's position. Now, if a fellow Nazarene wants to challenge this, I am open to their proving me wrong. For my part, I have simply looked at the three theologians who have produced systematic theologies, two of which have held a position of being "official" systematic theologies to some degree for the denomination, along with two biblical theology books, among others.
The first official systematic theology for the denomination was produced by H. Orton Wiley, a younger contemporary of Nazarene founder, Phineas Bresee. Unlike Ken Ham, Wiley described the Genesis creation account(s) as "The Hymn of Creation," or "The Poem of the Dawn" (Christian Theology 1:449-54). He says that "The Genesis account of creation is primarily a religious document. It cannot be considered a scientific statement" (1:454-5). In fact, Wiley states that, unlike Ken Ham, "The best Hebrew exegesis has never regarded the days of Genesis as solar days, but as day-periods of indefinite duration . . .," and he sites Augustine among other Church Fathers who held this same understanding (1:455). "Origin, Irenaeus, Basil and Gregory Nazianzen taught the same doctrine during the patristic period, as did also many of the learned Jewish doctors outside the Christian Church" (1:455-6).
W.T. Purkiser in God Man, & Salvation: A Biblical Theology, which was a standard work for Nazarenes, agrees with Wiley. Concerning our understanding of Scripture, he says "The theme of salvation . . . is the central theme of the Bible" (9). And he affirms that "While the account of creation in the Bible is not mythological, neither is it intended to be cosmological or scientific" (56). Further, Purkiser insists that "Debate between 'science' and 'the Bible' often loses sight of the fact that the interest in Scripture is theological, not cosmological. The doctrine of creation is not an effort to explain the universe. Its purpose is to lay the basis for the history of salvation that follows" (60).
In Grace, Faith & Holiness (the next systematic theology, following Wiley's, to be commissioned by the Board of General Superintendents), Ray Dunning affirms Wiley and Purkiser's views. He says, "Being of the nature of poetry, it cannot be treated as a technical scientific treatise, although we must emphasize, as Wiley does, that it is historical in nature" (236).
Kenneth Grider, who also wrote a systematic theology for the church (viz., A Wesleyan-Holiness Theology), though not an officially commissioned one, rejects the young earth theory as "a naively literal interpretation of Genesis" (173). He affirms that "On a number of bases, Wesleyan-holiness evangelicals hold the confidence that Scripture is inerrant on doctrine and practice but that it might contain error on matters relating to mathematics, science, geography, or such like" (75). However, unlike most of the others surveyed, here, Grider seems to prefer an old-earth creation position (cf., #4, above).
Again, in Michael Lodahl's The Story of God: Wesleyan Theology & Biblical Narrative, he states, Genesis' creation account ". . . is not science, and to read it as such is to do violence to its intentions; it is, rather, poetic theology, a 'hymn of creation' (H. Orton Wiley) that points us to God as our Creator. It is concerned with who creates, and why - not particularly with when or how" (64).
So, with this ever so brief survey, where does that leave Nazarene and other Wesleyan Christians? It leaves us firmly affirming God the Creator. It also leaves us with quite a bit of elbow room concerning the "how" question of creation. One cannot say that a particular scientific explanation is "Wesleyan." To do so is to move beyond theology into the arena of Science. Thus, the elbow room within the denomination. However, it does leave us with a view of Scripture that is different from that of Ken Ham's; a view of Scripture that has led most of our major scholars from the beginning of the denomination until the present to a very different conclusion than Ken Ham. It is a view of Scripture that sees no incompatibility with the prevailing Scientific theory.
One can certainly agree with Ken Ham concerning the how of creation, . . . and one could end up being correct about the how of creation, after all! But to require others to agree with Ham involves insisting on an interpretation of Genesis that is different from the way Wesleyan Christians have traditionally viewed Scripture (viz., soteriologically and theologically).
So, what about me? When I preach, how do I treat Genesis 1-3? Do I promote a young-earth creationist position similar to Ken Ham? Or do I promote a theistic evolutionary position similar to Bill Nye with God inserted into it? - No. No, on both counts.
Oh, those questions are good questions, worthy of study, but, as a traditional Wesleyan I do not think that such questions are what Genesis 1-3 are about. Rather, it is about God creating us, not by accident, but on purpose, in God's very own image. It is about our fall from grace through our first parents' rebellion, and consequently it is about our separation from God. But it is also about God's plan to rescue, redeem and restore us to God's image, once again. This, God does through Christ Jesus who entered into human history, lived among us, and died on the cross on our behalf to take away our sin, whom God raised from the dead in order to give to us newness of life. Of course, there is more to say, but in a nutshell, that's the point of Genesis 1-3, isn't it? That's what I preach. And frankly, beyond that, I don't care a whole lot about what one may believe concerning "how" God created. That's the scientific question, and while I may be interested in it, I'm not a scientist. Instead, I am a minister of the Gospel of Jesus Christ, and our relationship to God is of utmost importance to me and (as I understand it) to the Bible.
Saturday, January 4, 2014
The Rev'd. Dr. Carla Sunberg Elected President of NTS
Dr. Carla Sunberg Elected Tenth President of NTS
As reported by the Seminary:
The Board of Trustees at Nazarene Theological Seminary meeting in Kansas City on Friday, January 3, elected Dr. Carla Sunberg (‘04) on the first ballot as the next president. Dr. Sunberg has accepted the election. Dr. Sunberg’s election came as the culmination of significant discussion by the Board about a re-invention of the Seminary to create a new and sustainable ministry model and a much sharper focus on preparing pastors for the future of the Church.
Dr. Sunberg has served as co-superintendent with her husband, Chuck, of the East Ohio District. Chuck Sunberg will continue to serve the East Ohio District while Carla Sunberg will assume leadership of NTS immediately. The Sunbergs have served the East Ohio District since 2011. Prior to this they pastored Gracepoint Church of the Nazarene in Fort Wayne, Indiana following 13 years as pioneer missionaries in the former Soviet Union.
The Mission of Nazarene Theological Seminary, a graduate school of theology in the Wesleyan-Holiness tradition, is to prepare women and men to be faithful and effective ministers of the Gospel of Jesus Christ, and to offer itself as a theological resource in service to the Church of the Nazarene, its sponsoring denomination, and the wider Christian Church.
Dr. Sunberg earned a BSN in Nursing (Magna Cum Laude) from MidAmerica Nazarene University in 1983. In 2004 she earned a MA (Magna Cum Laude) in Theological Studies from Nazarene Theological Seminary. And in 2012 she earned her PhD in Historical Theology from the University of Manchester. He dissertation was titled, "The Cappadocian Mothers: Deification Exemplified in the Writings of Basil, Gregory and Gregory."
(Nazarene Theological Seminary is where I earned my M.Div.)
Congratulations to Dr. Sunberg & NTS! You will be in my prayers!
As reported by the Seminary:
The Board of Trustees at Nazarene Theological Seminary meeting in Kansas City on Friday, January 3, elected Dr. Carla Sunberg (‘04) on the first ballot as the next president. Dr. Sunberg has accepted the election. Dr. Sunberg’s election came as the culmination of significant discussion by the Board about a re-invention of the Seminary to create a new and sustainable ministry model and a much sharper focus on preparing pastors for the future of the Church.
Dr. Sunberg has served as co-superintendent with her husband, Chuck, of the East Ohio District. Chuck Sunberg will continue to serve the East Ohio District while Carla Sunberg will assume leadership of NTS immediately. The Sunbergs have served the East Ohio District since 2011. Prior to this they pastored Gracepoint Church of the Nazarene in Fort Wayne, Indiana following 13 years as pioneer missionaries in the former Soviet Union.
The Mission of Nazarene Theological Seminary, a graduate school of theology in the Wesleyan-Holiness tradition, is to prepare women and men to be faithful and effective ministers of the Gospel of Jesus Christ, and to offer itself as a theological resource in service to the Church of the Nazarene, its sponsoring denomination, and the wider Christian Church.
Dr. Sunberg earned a BSN in Nursing (Magna Cum Laude) from MidAmerica Nazarene University in 1983. In 2004 she earned a MA (Magna Cum Laude) in Theological Studies from Nazarene Theological Seminary. And in 2012 she earned her PhD in Historical Theology from the University of Manchester. He dissertation was titled, "The Cappadocian Mothers: Deification Exemplified in the Writings of Basil, Gregory and Gregory."
(Nazarene Theological Seminary is where I earned my M.Div.)
Congratulations to Dr. Sunberg & NTS! You will be in my prayers!
Thursday, January 2, 2014
Covenant Renewal for 2014
We
are a people who mark time. We annually
celebrate birthdays and anniversaries.
Oh, not just wedding anniversaries, though we certainly do that, but all
kinds of anniversaries. - As Christians, we live our lives according to
a particular calendar. It is a rhythm
that orders our lives around the life of Jesus our Lord. And so, as Christians, our “new year” began about a month ago with the First Sunday of Advent.
As prepare to post this article, we are in the midst of the Christmas Season; the 9th Day of Christmas, to be exact.
And yet, while we are not “of the world,” we are certainly “in the world,” and, as such, we also celebrated the beginning of a New Year, yesterday, January 1st. New Year’s Eve/Day has its own customs, as well. For many it includes staying up past (or at least until) midnight, kissing that special someone, and . . . making New Year’s resolutions. This last part allows us to look back on the year we are concluding, and look ahead; to think about where we would like to see changes in our lives.
Oh, New Year’s resolutions get a lot of flak. I mean, people are always talking about making the resolution on day one, and then breaking them by the next month (or week . . . or, even day!). Yet, that doesn’t have to be the case. It is possible to set goals, and to work to reach those goals. - New Year’s provides a great opportunity to do that.
However, there are other ways to mark the coming of a New Year. One way that John Wesley and many of the early Methodist Societies marked the beginning of a new year was by joining together in renewing their covenant with God. This wasn’t the only time that they did this (one finds numerous instances throughout his Journal), but it was an opportune time.
They would renew this covenant by way of the Covenant Service, the roots of which were found in a 1663 publication by the Puritan, Richard Alleine. In 1753, Wesley published a copy of Alleine’s work in his A Christian Library. And, on August 11, 1755, it is likely that the first “Covenant Service” for Methodists took place using a chapter from Alleine’s work.
In 1780, Wesley published the service in pamphlet form for distribution and use. Today, The United Methodist Book of Worship provides a much edited version of the service, updating the language and adapting it to fit within the Basic Four-fold Pattern of worship, but still retaining that part of Wesley’s service that included the Invitation and Covenant Prayer.
In 2012, New Year’s Day fell on a Sunday. That year, while my local congregation did not use either Wesley’s Covenant Service, or the one provided in The Book of Worship, we did include in worship the very brief “A Covenant Prayer in the Wesleyan Tradition,” found on page 607 of The United Methodist Hymnal. This year does not provide us with the same opportunity.
Given our context, few in our congregation would be willing to venture out for a Watch Night Service. January 1st fell on a Wednesday rather than a Sunday, this time around. Plus, I am on vacation and didn't want to impose this on our guest preacher! - Nevertheless, I believe that it is appropriate and good for us to begin a new year by focusing our attention on the Lord and on our relationship with the Lord. Like John Wesley, I believe that an excellent means of doing this is for us to “renew our covenant with the Lord.”
For more information on “The Covenant Service,” and other versions of it, see:
And yet, while we are not “of the world,” we are certainly “in the world,” and, as such, we also celebrated the beginning of a New Year, yesterday, January 1st. New Year’s Eve/Day has its own customs, as well. For many it includes staying up past (or at least until) midnight, kissing that special someone, and . . . making New Year’s resolutions. This last part allows us to look back on the year we are concluding, and look ahead; to think about where we would like to see changes in our lives.
Oh, New Year’s resolutions get a lot of flak. I mean, people are always talking about making the resolution on day one, and then breaking them by the next month (or week . . . or, even day!). Yet, that doesn’t have to be the case. It is possible to set goals, and to work to reach those goals. - New Year’s provides a great opportunity to do that.
However, there are other ways to mark the coming of a New Year. One way that John Wesley and many of the early Methodist Societies marked the beginning of a new year was by joining together in renewing their covenant with God. This wasn’t the only time that they did this (one finds numerous instances throughout his Journal), but it was an opportune time.
They would renew this covenant by way of the Covenant Service, the roots of which were found in a 1663 publication by the Puritan, Richard Alleine. In 1753, Wesley published a copy of Alleine’s work in his A Christian Library. And, on August 11, 1755, it is likely that the first “Covenant Service” for Methodists took place using a chapter from Alleine’s work.
In 1780, Wesley published the service in pamphlet form for distribution and use. Today, The United Methodist Book of Worship provides a much edited version of the service, updating the language and adapting it to fit within the Basic Four-fold Pattern of worship, but still retaining that part of Wesley’s service that included the Invitation and Covenant Prayer.
In 2012, New Year’s Day fell on a Sunday. That year, while my local congregation did not use either Wesley’s Covenant Service, or the one provided in The Book of Worship, we did include in worship the very brief “A Covenant Prayer in the Wesleyan Tradition,” found on page 607 of The United Methodist Hymnal. This year does not provide us with the same opportunity.
Given our context, few in our congregation would be willing to venture out for a Watch Night Service. January 1st fell on a Wednesday rather than a Sunday, this time around. Plus, I am on vacation and didn't want to impose this on our guest preacher! - Nevertheless, I believe that it is appropriate and good for us to begin a new year by focusing our attention on the Lord and on our relationship with the Lord. Like John Wesley, I believe that an excellent means of doing this is for us to “renew our covenant with the Lord.”
Therefore, I wanted to provide a portion of the Covenant Service so that we might, each one, renew our
covenant with the Lord in a way that is still connected with each other. For, as each of us prays these prayers, and
renew our own covenant, we do so knowing that we are joining with our fellow
Methodists through the ages.
******************************************
Beloved in Christ,
let us again claim
for ourselves
this covenant which
God has made with his people,
and take upon us
the yoke of Christ.
This means that we
are content
That he appoint us
our place and work,
And that he himself
be our reward.
Christ has many
services to be done:
some are easy,
others are difficult;
some bring honour,
others bring reproach;
some are suitable
to our natural inclinations and material interests,
others are contrary
to both;
in some we may
please Christ and please ourselves;
in others we cannot
please Christ except by denying ourselves.
Yet the power to do
all these things is given to us in Christ,
who strengthens us.
Therefore let us
make this covenant of God our own.
Let us give
ourselves to him,
Trusting in his
promises and relying on his grace.
Lord God, holy
Father,
since you have
called us through Christ
to share in this
gracious covenant,
we take upon
ourselves with joy the yoke of obedience
and, for love of
you,
engage ourselves to
seek and do your perfect will.
We are no longer
our own but yours.
I am no longer my own but yours.
Put me to what you will,
rank me with whom you will;
put me to doing,
put me to suffering;
let me be employed for you
or laid aside for you,
exalted for you
or brought low for you;
let me be full,
let me be empty,
let me have all things,
let me have nothing;
I freely and wholeheartedly yield all things
to your pleasure and disposal.
And now, glorious and blessed God,
Father, Son and Holy Spirit,
you are mine and I am yours.
So be it.
And the covenant now made on earth,
let it be ratified in heaven. Amen
__________________________________________________
The article above was adapted from my recent newsletter article for the Centenary United Methodist Church.
The version of the Covenant Prayer,
above, was taken from The Methodist
Worship Book of The Methodist Church in Britain.
For more information on “The Covenant Service,” and other versions of it, see:
The Book of Worship
for Church and Home, The Methodist Publishing House (The Methodist Church, pre-United
Methodist Church), 1965, p 382-88.
The Church Rituals
Handbook, Beacon Hill Press of Kansas City, 1997, p 199-213
The Methodist
Worship Book, Methodist Publishing House (The Methodist Church in Britain), 1999, p
281-96.
The United
Methodist Hymnal, The United Methodist Publishing House, 1989, p 607.
The United
Methodist Book of Worship, The United Methodist Publishing House, 1992, p.
288-94.
Wesley Hymns, Lillenas Publishing
Co., 1982, p. A-1 – A-10.
For more online versions of "The Covenant Service," see the following:
For more online versions of "The Covenant Service," see the following:
(Thanks to Andrew C. Thomspon) http://www.andrewthompson.com/wp-content/uploads/2011/11/Covenant-Prayer-in-the-Wesleyan-Tradition.pdf
(Thanks to James B. Chapman for the following links)
https://www.facebook.com/download/616101591760758/Wesley%20Covenant%20Service%20WF%20NTS%20short.pdf
Tuesday, December 17, 2013
The Christian Calendar: A Video
Here is a very nice video talking about the Christian Year, and the way that Christians mark time. It comes from Christ Church Anglican. It was developed by one who was a member of the Overland Park Church of the Nazarene.
The Christian Calendar from Christ Church Anglican on Vimeo.
The Christian Calendar from Christ Church Anglican on Vimeo.
Saturday, November 23, 2013
The Feast of Christ the King
This Sunday we will be celebrating Christ the King Sunday (or "The Reign of Christ the King")! - It is the last Sunday after Pentecost and the last Sunday of the Christian year. It is also the Sunday just prior to our entering into the holy season of Advent.
The observance of Christ the King Sunday is really a relatively new celebration. It was originally instituted by Pius XI, Bishop of Rome, for celebration on the last Sunday of October. However, after Vatican II, it was moved to its current location on the Christian calendar.
Incidentally, no less than +N.T. Wright, has argued that Ascension Sunday is the proper celebration of Christ the King, rather than the creation of this relatively new celebration. - Nevertheless, I think that this setting, in addition to Ascension Sunday, has much to offer the Church. An example of which can be seen in the lectionary readings; especially the Gospel reading. - Now, most of the readers of this blog will be familiar with the lectionary, but, if you are in a setting that is not using the lectionary, I would encourage you to take a look at Jeremiah 23:1-6; Luke 1:68-79 (serving as the Psalm response); Colossians 1:11-20; and Luke 23:33-43. - We will be focusing on the Gospel reading, but we will get there by first taking a look at the passage from Paul's letter to the Colossians.
In honor of Christ the King Sunday, find, below, a copy of Charles Wesley's great hymn, “Rejoice, the Lord Is King.” - The hymn will be printed as it appears in the Sing to the Lord (Nazarene) hymnal and most other hymnals. (It seems that The United Methodist Hymnal includes some rather strange editorial changes in verses 1 and 4; changes that seem not to make sense. The predecessor hymnal, The Methodist Hymnal, retains the hymn as appears elsewhere.)
It is also interesting (and puzzling) that this hymn does not seem to appear in volume 7 of The Works of John Wesley: A Collection of Hymns for the Use of The People Called Methodists. If it had, perhaps light may have been shed as to why the UMC hymnal changed the text.
Nevertheless, here follows the hymn!
Rejoice, the Lord Is King
1. Rejoice, the Lord is King! Your Lord and King adore!
Rejoice, give thanks, and sing, And triumph evermore.
Lift up your heart;
Lift up your voice! Rejoice; again I say: rejoice!
Lift up your heart;
Lift up your voice! Rejoice; again I say: rejoice!
2. Jesus, the Savior, reigns, The God of truth and love.
When he had purged our stains, He took His seat above.
Lift up your heart;
Lift up your voice! Rejoice; again I say: rejoice!
Lift up your heart;
Lift up your voice! Rejoice; again I say: rejoice!
3. His kingdom cannot fail; He rules o'er earth and heav'n.
The keys of death and hell Are to our Jesus giv'n.
Lift up your heart;
Lift up your voice! Rejoice; again I say: rejoice!
Lift up your heart;
Lift up your voice! Rejoice; again I say: rejoice!
4. Rejoice in glorious hope! Our Lord, the Judge, shall come
And take His servants up To their eternal home.
Lift up your heart;
Lift up your voice! Rejoice; again I say: rejoice!
Lift up your heart;
Lift up your voice! Rejoice; again I say: rejoice!
This Sunday (and every day!) may we all rejoice and worship Christ our King, not only with our lips but in our lives, by giving up ourselves to His service, and by walking before Him in holiness and righteousness all our days (cf., "A General Thanksgiving," BCP). - May all glory be to God the Father, Christ our King, and the Holy Spirit! Amen!
_____________________________________
This post was relied on a combination of previous posts on this same topic.Friday, November 15, 2013
Episcopal Call for Philippines Assistance Through the Church of the Nazarene
Below is a video featuring the Rev'd. Dr. J. K. Warrick, General Superintendent in the Church of the Nazarene, asking for help for the Philippines following the devastating storm. For more information about the devastation, what the Church of the Nazarene is doing, and how you can offer assistance, go to Nazarene Compassionate Ministries. - Please give and continue to pray for those in the Philippines.
Council of Bishops Respond to Rogue Bishop's Actions
Today, the Council of Bishops of the United Methodist Church have issued a statement concerning the actions of retired Bishop Melvin Talbert who, on October 26, in Cedar Point, Alabama, conducted a ceremony of celebration of "marriage" between two men. Prior to taking this action, Bishop Talbert was urged by the jurisdictional bishop of the North Alabama Conference, Bishop Debra Wallace-Padgett, along with the Executive Committee of the Council of Bishops, not to take this action.
Bishop Talbert chose not to comply, and, instead, chose to break covenant with the United Methodist Church by ignoring the clear stance of the Book of Discipline, which he was sworn to uphold.
Having prayerfully considered this issue, the Council of Bishops issued a statement which included a request that Bishop Rosemarie Wenner, president of the Council of Bishops, and Bishop Debra Wallace-Padgett file a complaint. Such complaint, one would expect, would bring Bishop Talbert to a church trial.
Frankly, though I think the Council of Bishops have taken the correct action, consistent with the Book of Discipline, I am disappointed in the overall statement from the Council of Bishops. Rather than using this opportunity to talk about the position of the United Methodist Church concerning sexual matters, and the reasons for those positions, including the consistent gospel tension expressed in the position, the bishops chose, instead, to speak about the diversity and lack of consensus within the denomination.
Bishop Michael Coyner (my bishop, as I serve within the United Methodist Church) said, “I was pleased that our Council of Bishops took a careful and prayerful look at the events surrounding the action of Bishop Talbert to celebrate a same-gender marriage in the state of Alabama against the request of the resident Bishop and the Executive Committee of the Council that he not do so. After deep discussion, hearing from all sides, and engaging in Christian conferencing with one another, the Council took the only action which was legally possible for us. Now it is in the hands of the processes outlined by our Book of Discipline, and that is the appropriate and official locus of the next steps.”
Again, I am a bit disappointed with Bishop Coyner's statement that, "the Council took the only action which was legally possible for us." - It sounds very much like, "We didn't want to do this, but our hands were tied, so we had to, legally." This, again, rather than taking the opportunity to talk about the consistent position of the denomination and how Bishop Talbert's actions have led to this unfortunate situation.
The full statement from the Council of Bishops can be read, here.
Bishop Talbert chose not to comply, and, instead, chose to break covenant with the United Methodist Church by ignoring the clear stance of the Book of Discipline, which he was sworn to uphold.
Having prayerfully considered this issue, the Council of Bishops issued a statement which included a request that Bishop Rosemarie Wenner, president of the Council of Bishops, and Bishop Debra Wallace-Padgett file a complaint. Such complaint, one would expect, would bring Bishop Talbert to a church trial.
Frankly, though I think the Council of Bishops have taken the correct action, consistent with the Book of Discipline, I am disappointed in the overall statement from the Council of Bishops. Rather than using this opportunity to talk about the position of the United Methodist Church concerning sexual matters, and the reasons for those positions, including the consistent gospel tension expressed in the position, the bishops chose, instead, to speak about the diversity and lack of consensus within the denomination.
Bishop Michael Coyner (my bishop, as I serve within the United Methodist Church) said, “I was pleased that our Council of Bishops took a careful and prayerful look at the events surrounding the action of Bishop Talbert to celebrate a same-gender marriage in the state of Alabama against the request of the resident Bishop and the Executive Committee of the Council that he not do so. After deep discussion, hearing from all sides, and engaging in Christian conferencing with one another, the Council took the only action which was legally possible for us. Now it is in the hands of the processes outlined by our Book of Discipline, and that is the appropriate and official locus of the next steps.”
Again, I am a bit disappointed with Bishop Coyner's statement that, "the Council took the only action which was legally possible for us." - It sounds very much like, "We didn't want to do this, but our hands were tied, so we had to, legally." This, again, rather than taking the opportunity to talk about the consistent position of the denomination and how Bishop Talbert's actions have led to this unfortunate situation.
The full statement from the Council of Bishops can be read, here.
Thursday, November 14, 2013
+Justin Cantuar on Baptism
Here is a video of the Archbishop of Canterbury, Justin Welby, talking about baptism. The occasion for the video is the christening of Prince George, but the video is being used to promote baptism, in general, and the family of the Church.
I originally discovered the video on the blog site of Lee Adams, who is a part of the Wesleyan/Anglican Facebook group. (The Wesleyan/Anglican Facebook group has become the primary "face" of the Wesleyan-Anglican Society.) Of course, the video, along with others, can also be viewed at the website for the Archbishop of Canterbury. - But, for your convenience, you can simply view it, below!
I originally discovered the video on the blog site of Lee Adams, who is a part of the Wesleyan/Anglican Facebook group. (The Wesleyan/Anglican Facebook group has become the primary "face" of the Wesleyan-Anglican Society.) Of course, the video, along with others, can also be viewed at the website for the Archbishop of Canterbury. - But, for your convenience, you can simply view it, below!
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