"Worship & Sacraments: Q & A" with Brent Peterson

The last part of the previous video - this is where it gets fun!

Feel free to discuss in the comments.

Rev. Brent Peterson PhD on "Worship & The Sacraments"

Here's part one of the video I shot of Brent's M11 session (which actually picks up about half way through the formal part of his presentation - I was about 20 min. late due to a lunch meeting).

Any comments on this, other than unbridled support and agreement?!  Let's discuss.  There's already been some lively discussion over at NazNet.

As soon as it's finished uploading, I will post the Q & A, which is where he made some of his most provocative points (perhaps not too provocative to those who frequent this blog, but to some they would be).

Items of Interest

Just a few random updates I thought I'd share (since I've lapsed back into being a lousy blogger lately):

• If you're coming to the M11 Conference in Louisville, Kentucky next Monday-Wednesday, be sure to drop in to Brent Peterson's session on "Worship and the Sacraments" on Tuesday 2/22 at 2pm (session 2 in room 218). I'll be the guy (or one of the guys?) sporting a bowtie and will look forward to connecting with some liturgical/sacramental Nazarene friends after Brent's session.
• I'd also like to have some extended conversation over dinner Tuesday evening (venue TBC) - our own informal "learning conversation" as it were. One thing I would like to discuss with those present is trying to put some flesh to the idea of some kind of retreat/gathering/conference/symposium. If sufficient interest is there, we'll start planning for 2012.
• If you haven't checked out the Nazarene Liturgy Project yet, go get registered now. Once you've done so, vote on what domain we should register for the project in the poll on the right hand side of the page.  Some of you know that we had a go at this a couple of years ago using a wordpress blog, but it just didn't get much traction, so thanks to Michael Scarlett and others for resurrecting the effort.
• New to the "Honor Roll" - Catalyst: A Church of the Nazarene is a new start church pastored by Jonathan Sprang and Levi Lowry, both Trevecca pals of mine. Catalyst is a decidedly contemporary in how they worship and "do church," and yet they value the Christian calendar and follow the RCL from Advent to Pentecost.
• Check out Jonathan "CatchyLecty" blog, which I added to the blogroll and "resources" page, for lectionary based resources for contemporary worship.
• I've been collaborating with Heather Daugherty who directs Trevecca's Center for Worship Arts on a Trevecca Worship blog and their forthcoming certificate program in worship arts. You'll want to keep an eye on the Center as it develops, especially as they put on great events like this one.

Peace to you. ~b

Distinctively Nazarene

Last week I felt like a little kid on the first day of school. I had the unique joy of going back to school. I am working on a DMin at Trinity Episcopal School for Ministry. They bill themselves as "An Evangelical Seminary in the Anglican Tradition." Having spent the week immersed in the world of Anglicanism, I found myself reflecting quite a lot about the Anglican tradition and the Nazarene tradition.

At TSM, each day begins with Morning Prayer at 8:30 and Evening Prayer at 4:30. Eucharist is on Wednesday. This place is clearly Anglican. You can see it. You can feel it. You can hear it. The liturgy is unique. The vestments are unique. The whole thing is unique. It is a whole other world with a whole other ethos. From the Prayer that begins and ends the day, to the lectures throughout the day, the place oozes Anglicanism. There is absolutely no way a person could spend any time in this community and not sense the Anglicanism.

Nazarenes: "Memorial" or "Real Presence"?

I was at a CEU seminar the other day with Dr. Henry Spalding, provost at MVNU, and previous professor of theology/philosophy at ENC, TNU and NTS. I asked a question about the spectrum of understandings regarding the sacraments present in the denomination. His answer was long and quite good. Two comments in particular stood out, but we shall address them one at a time:

"There is no way anyone can read anything but a memorialist view in what our Articles of Faith actually say."

That comment was a little surprising to me. Is it possible to see in our AoF's a real presence theology? Is it possible to see anything but a memorialist theology? His comment really got me thinking.

Epiphany

So, I assume we all made it through Advent and Christmas, and are gearing up for the first Sunday of the new year. If your church is anything like mine, you probably had to tolerate some of the incessant tendencies to bypass Advent and "jump the gun" straight on to Christmas. Examples from my congregation include the pressure to sing Christmas songs - especially "Joy to the World" and the two best-known "angel" songs - during Advent, and, despite my strong urging, the placement of the Christ-child in the manger by the decorating committee, such that the Messiah has seemingly come beginning on Advent 1 (and yet we sing "O Come, O Come Emmanuel" each week, without anyone noticing the disparity).

Still, I must say we do pretty well with the Advent readings and candle-lighting, and our Pastor preaches us through Advent well. And we do a bang-up job (in my humble opinion) with Christmas Eve, which for my third year here was effectively lessons and carols without it necessarily being named thus.

With the exception of our choir musical and children's program (held on Advent 3 and 4 respectively), which inevitably skip ahead, primarily due to available material, we did pretty well. And this year, I didn't even hear that much about song selection during Advent - perhaps my Pastor did and merely shielded me from it - which I have in the past: "Why aren't we singing Christmas songs?!?" ("We will.") "When?!?" ("Christmas Eve, and at least the two Sundays following.") [blank stare]

All that to ask, well, two things I suppose: 1) how'd it go for you in your local context?, and 2) how will you observe Epiphany (if at all)?

I ask because I gather that many of our churches are doing much better (and increasingly so) at observing Advent/Christmas, and even Lent/Holy Week/Easter/Pentecost, which is a move toward better observance of the liturgical calendar that we should celebrate.

But I also gather that holy days like Epiphany, Ash Wednesday, All Saints, and Trinity Sunday (etc) will be a much longer time coming. I'm not sure if it's just ignorance (in which case, we have some teaching to do) or actually resistance (in which case we have some teaching AND some persuading to do) that I sense. Chime in with your thoughts. Grace and peace!

General Assembly rundown...

Just thought I'd put together a quick post and paste in a few of the legislative items that pertain to the theological, liturgical and sacramental life of our church (and some that I simply find interesting). Discuss the relative merits of these actions in the comments; personally, I'm more encouraged than not, but I was disappointed by a few "non-action" actions...but hey, there's always next time.

• The delegates voted to accept the report of the International Church Committee's report with a strong vote, authorized the creation of a global Manual that would be streamlined in comparison to recent Manuals. The global Manual would consist of the Foreward, and Parts I, II, and III of the current Manual. It would also includes parts of Manual sections 100, 200, and 300 that are global in scope, retaining the universally appropriate polity and principles. The other parts of the current Manual would be adapted by the different regions to fit specific cultural contexts and would function as a "regional Manual policy handbook." The change authorizes a Global Manual Advisory Council that would give final approval to changes made by the regions to the handbook portions.
• Voted that gender inclusive language be used in church publications, including the Manual, and in other public language of the church, but that language changes must not be applied to scriptural quotations or references.
• Added a new paragraph on Christian compassion to Manual section "A. The Christian Life." The new paragraph states in part that "throughout the Bible and in the life and example of Jesus, God identifies with and assists the poor, the oppressed, and those in society who cannot speak for themselves. In the same way, we, too, are called to identify with and enter into solidarity with the poor."
• Adopted a new paragraph on "Creation Care" that will be added to the resolutions section of the Manual. It states in part that the church "accepts the individual and collective responsibilities" of Christians to "exhibit the stewardship qualities that help preserve [God's] work."
• Voted to refer to the Nazarene Future Commission a resolution that would have resulted in one ordained order and eliminated the Deacon track.
• Adopted a new paragraph on "Wellness" that will be added to the resolutions section of the Manual. It affirms health and exercise, makes a distinction between obesity and gluttony and discourages gluttony.
• Voted to refer to the Board of General Superintendents the resolution that would have made the sacrament of Christian Baptism a requirement for membership.
• Voted to refer to the Board of General Superintendents the Article of Faith on Holy Scripture.
• Modified Article of Faith I, The Triune God, by describing God as creator, sustainer, and one who is holy, love, and light.
• Modified Article of Faith XI, The Church, by defining the mission of the church as "making disciples through evangelism, education, showing compassion, working for justice, and bearing witness to the kingdom of God."
• Voted to refer Article of Faith VI, Atonement, for a comprehensive study with particular attention being given to including, within the article, references to the love of God as a motivating faction in the atonement and broader references to other aspects of the atonement.
• By a strong vote modified Article of Faith X, Entire Sanctification. Renamed the article "Christian Holiness and Entire Sanctification." Clarified the meaning of entire sanctification by describing it as a work of God which transforms believers into the likeness of Christ. Emphasized that transformation occurred through the Holy Spirit both instantaneously in initial sanctification, entire sanctification, and glorification and in a continuing perfecting work of the Holy Spirit.
• Voted to amend Manual paragraph 413.11 to encourage pastors "to move toward a more frequent celebration of the Lord's Supper."
• Adopted a new liturgy for the Organization of a Local Church, Manual paragraph 801.
• Edited the liturgy on the Baptism of Infants or Young Children, Manual paragraph 800.2 by defining Christian baptism for the infant: "Christian baptism signifies for this young child God's acceptance within the community of Christian faith on the basis of prevenient grace. It anticipates his/her personal confession of faith in Jesus Christ . . . Baptism also signifies the acceptance of this child into the community of Christian faith."
  

Also: any general discussion about GAC2009 is welcome in the comments. I'm especially interested in what folks think about the GS elections. What a...uhm...I don't even know what to call it...mess?

MED524 (Frequecy of the Lord's Supper) Adopted!

According to www.gacorlando.com, MED524 dealing with the frequency of the Lord's Supper was adopted today at General Assembly. The new statement will read:

"... Acknowledging John Wesley's advice that elders should "administer the Supper of the Lord on every Lord's day," and recognizing that a weekly celebration of the Lord's Supper was the New Testament and historic norm, we encourage pastors to see quarterly administration as a bare minimum. We further encourage them to move toward a more frequent celebration of this means of grace..."

Thanks to Br. Todd and the SW Indiana District, as well as JB and the Minnesota District for sponsoring this resolution and working toward a more sacramental alignment with the one, holy, catholic, and apostolic Tradition to which we belong.

You might be a sacramental Nazarene if...

So, this might be fun...you know the drill. Finish the statement, Jeff Foxworthy-style.

Here's a few to get us started:

...you've thought about it enough to actually coin a term like "Nazcopalian."

...you've received stares, glares, reprimands and/or hate-mail for publicly crossing yourself before receiving the Lord's Supper.

...you think having candles in worship is more than worth cleaning up the wax drips afterward, thank you very much. (Pass the iron and the brown paper bags!)

...at your home at least one of the following can be found: a prayer book, a rosary, an icon, a baptized infant, any book by Alexander Schmemann, [insert your own 'dead giveaway' here].

...you've ever quoted John Wesley's "it is the duty of every Christian to receive the Lord's Supper as often as he [sic] can" to advocate increased celebration of said sacrament.

...you like/miss our hymnal, despite its lack of good eucharistic hymnody (which assumes, of course, that you've noticed this lack).

...you shudder at the thought of those little pre-packaged communion "kits" we use at General Assembly.

Okay, I could probably go on an on, but I'd better give others a chance. Your turn. Have fun (without being too cynical...)! :-)

Prayers of the Eucharist, or "so many liturgies, so few Sundays..."

In the previous post's comment thread, Brian (UrbanMonk) began to take us a bit deeper into discussion about the possible structures of our eucharistic celebrations and the range of possible prayers that we might utilize. Although I'm not sure how "eloquently" (his word) I can comment, he did allude to my interests in liturgical history and eucharistic theology, which I took as an invitation to expand a bit on the subject.

Now, while I naturally have convictions and preferences about liturgy, I hesitate to make any strong recommendations of particular "best" liturgies, because I know different folks have different views and theological opinions about the eucharist. But I will indicate a few things for those who might be interested in trying out or adapting certain historic rites and prayers.

My doctoral supervisor's late father, Ronald Jasper, was a prominent liturgist in the Church of England, and headed up the ecumenical Joint Liturgical Group in the 60s and 70s. He co-edited an anthology with Geoffrey Cuming, now in its 3rd edition, called Prayers of the Eucharist: Early and Reformed (Liturgical Press, 1990), which despite its boring cover design is an excellent resource, covering everything from Jewish table blessings through the 1790 Prayer book of the Protesant Episcopal Church. However, note that it contains only the anaphora or eucharistic prayer of a given liturgy, NOT the whole liturgy. Liturgies of the Western Church, ed. Bard Thompson (Fortress Press, 1961/1980) is a good resource for complete liturgies beginning with Justin Martyr and ending with Wesley's Sunday Service - but it's only the major liturgies, e.g. the Roman Rite, Luther, Calvin, Zwingli, Bucer, Knox, etc, and they're all Western, which to me is a bummer. Have a look at Richard Baxter's 1661 liturgy ("The Savoy Liturgy"), which is in both of the aforementioned books, and in the Jasper and Cuming book, the Nonjurors' Liturgy of 1718, both of which I think are of particular interest for those with Wesleyan proclivities.

Baxter's epiclesis: "This bread and wine, being set apart, and consecrated to this holy use by God's appointment, are now no common bread and wine, but sacramentally the body and blood of Christ." This statement has a charming simplicity about it, especially when considered in context of the whole liturgy, which over and over emphasizes sanctification, both of us and of the meal, which is "meat and drink indeed." And I love this exhortation at the start of the liturgy of the sacrament:

"The benefit of the Sacrament is not to be judged of only by present experience and feeling, but by faith. God having appointed us to use it, and promised his blessing, we may and must believe that he will make good his promise; and whatever we feel at present, that we sincerely wait not only him in vain."

Point of interest: my colleagues at Nazarene Theological College tell me that Baxter is an influence on Wesley, but I can't say much about this connection - maybe a possible topic for further research, or for someone who knows what they're talking about to comment on!

The Nonjurors' liturgy, which certainly influenced the Wesleys via William Law, actually refers to the eucharist as a "Sacrifice", which is somewhat shocking for the 18th century Protestant context. This epiclesis says:

"...send down thine Holy Spirit, the witness of the Passion of our Lord Jesus, upon this Sacrifice, that he may make this Bread the Body of thy Christ, and this Cup the Blood of thy Christ; that they who are partakers thereof, may be confirmed in godliness, may obtain remission of their sins, may be delivered from the Devil and his snares, may be replenished by the Holy Ghost, may be made worthy of thy Christ, and may obtain everlasting life, Thou, O Lord Almighty..."

That's the stuff right there. Change all the "they"s and "their"s to "we" and "our" and you've got yourself a pretty incredible prayer of consecration. Who wouldn't be moved by that? (Give that one a couple of tries and we might find that the eucharist can be a "converting ordinance" after all!)

To go back even earlier, WAY back in fact, the Jasper and Cuming book also includes the Egyptian Anaphora of St. Basil (probably 4th century), which doesn't include a request for the Holy Spirit to change the bread and the wine but only that the "Holy Spirit may descend upon us and upon these gifts that have been set before you, and may sanctify them and make them holy of holies. Make us all worthy to partake of your holy things for [the] sanctification of soul and body, that we may become one body and one spirit..." Anything with sanctification language should work pretty well in our context(s), I would think, so this is an excellent and very ancient possibility.

If I may take the liberty to say also that I am very inspired by and proud of the ministry team at Community Church of the Nazarene, Longsight (near Manchester, England and Nazarene Theological College), who in addition to having a weekly Word and Table service was brave enough to use an adaptation of the entire Coptic liturgy of St. Basil for their service on Pentecost Sunday last year - my wife was at the service and brought me back a copy of their liturgy booklet. The version they used asks that the "Holy Spirit descend upon these gifts set forth, and purify them, change them and manifest them as a sanctification of your saints." The entire liturgy is wonderful. And as a sort of side-note, Longsight celebrates their liturgy in a very small, communal setting - usually only 10-20 people seated in an oval with a small table bearing the bread and cup at one end. They use a combination of lay and ordained leaders so that, e.g., the "priest" parts of the liturgy, the sermon, and the epiclesis, might not always be performed by a member of the clergy.

Along these lines, I have also heard about experiments with the entire congregation praying the epiclesis, which is a decided break with tradition but might have its merits in a Nazarene setting. So, for example, everyone would pray together:

"Hear us, most merciful Father, and send your Holy Spirit upon us, and upon these gifts of bread and wine, that overshadowed by His life-giving power, they may be for us the body and blood of your Son, Jesus Christ, that we may be kindled with the fire of your love, and renewed for the service of your Kingdom."

Those are the words of epiclesis in the liturgy of the Scottish Episcopal Church, which is my own current worship setting (although only for a short time longer...it's been incredible, but the PhD is drawing to a close and it's nearly time to move back to the USA and Nazarenedom). The SEC liturgy revisions of 1982 were heavily influenced by Eastern liturgies, so there is a definite affinity here. The whole thing is available online directly from the SEC, and earlier versions of the Scottish liturgy can be found on the queen mother of prayer-book sites, although it must be said that the earlier versions are extremely "groveling" and penitential (e.g. "We acknowledge and bewail our manifold sins and wickedness, which we form time to time most grievously have committed by thought, word and deed, against thy Divine Majesty, provoking most justly thy wrath and indignation against us...we are not worthy so much as to gather up the crumbs from under Thy table..." &c ~1929 Scottish BCP - very Cranmerian), such as might be objectionable to Nazarenes who (as my father-in-law says) "don't believe in a sinnin' religion." The 1982 revision was a pretty significant move in a new direction, and I have grown quite fond if it, I must confess.

And a final word, if I may: never forget that eucharistic prayers, and the liturgies they are a part of, can as (if not more) often be instruments of polemic and ideology as they can be true expressions of worship to the Almighty - see John Knox's "Forme of Prayers" 1556 as one example: "...let us not suffer our minds to wander about the consideration of these earthly and corruptible things, which we see present to our eyes and feel with our hands [i.e. the bread and wine], to seek Christ bodily present in them, as if he were enclosed in the bread and wine, or as if these elements were turned and changed into the substance of his flesh and blood...[but] lift up our minds by faith above all things worldly and sensible..." (&c.) (Seems to me that somebody doesn't quite understand that sacraments are necessarily "worldly and sensible," embodied and bodily, and only as such do they re-present the incarnate Christ.)

I guess what I mean is, even though many of us feel strongly about the need to emphasize Christ's real presence in the eucharist, I think we need to exercise caution and a bit of restraint to ensure we're not cramming it down people's throats (!) and turning worship and celebration and communion into soap-boxing. Although I've not been given many opportunities to try it out in practice in Nazarene churches, I suspect the way to go is to just use these (or any) prayers as naturally and nonchalantly as possible and hope that the theological significance seeps in gradually to the hearts and minds of all those who participate, such that we all are sanctified and transformed.

The Real Presence: survey says...

I know what I hope the answer to this question is. And I'm pretty sure I know what the answer should be as well. But I want to know what you think, fair reader - both your own conviction and what you observe in the practices of your own church(es):
Do Nazarenes believe in the "real presence" of Christ in the Lord's Supper?

I unfailingly attempt to defend that we do...but then sometimes I wonder...

The Church of the Nazarene's 13th Article of Faith puts it thus:

XIII. The Lord’s Supper

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

To appeal to another authority, John Wesley's adaptation for Methodist use of 25 of the Anglican 39 Articles states:

Article 16—Of the Sacraments

Sacraments ordained of Christ are not only badges or tokens of Christian men's profession, but rather they are certain signs of grace, and God's good will toward us, by which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm, our faith in him. There are two Sacraments ordained of Christ our Lord in the Gospel; that is to say, Baptism and the Supper of the Lord. [...]

The Sacraments were not ordained of Christ to be gazed upon, or to be carried about; but that we should duly use them. And in such only as worthily receive the same, they have a wholesome effect or operation; but they that receive them unworthily, purchase to themselves condemnation, as St. Paul saith.

Article 18—Of the Lord's Supper

The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another, but rather is a sacrament of our redemption by Christ's death; insomuch that, to such as rightly, worthily, and with faith receive the same, the bread which we break is a partaking of the body of Christ; and likewise the cup of blessing is a partaking of the blood of Christ.

Transubstantiation, or the change of the substance of bread and wine in the Supper of our Lord, cannot be proved by Holy Writ, but is repugnant to the plain words of Scripture, overthroweth the nature of a sacrament, and hath given occasion to many superstitions. The body of Christ is given, taken, and eaten in the Supper, only after a heavenly and spiritual manner. And the mean whereby the body of Christ is received and eaten in the Supper is faith...

So, whaddaya'll think?

Report from the Front Lines

I guess I am attempting this first blog mostly to earn the right to have my name in the prestigious list to the right (contributors). I've enjoyed reading the stuff I've found here, and I truly appreciate Brannon's efforts to make this a place where ideas can be exchanged about an area which is a passion of mine. I am a pastor in a Nazarene Church in the South. This is my 3rd church and I truly love the Church of the Nazarene. I have pastored in three different regions, with three very distinct groups of people inhabiting each Church. The Church I am in right now is largely white-collar, and we have an ever-increasing contingent of students and grad students from Baylor University attending. I have truly loved sharing with this Church my passion for worship, the Sacraments and the Christian calendar. I’ll share two interesting accounts very briefly, then try to sum up my rambling and get out as painlessly as possible.