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Baptism: Valid and Invalid
BAPTISM: VALID AND INVALID The following information has been provided to the Office of Worship and Christian Initiation by Father Jerry Plotkowski, Judicial Vicar. It is our hope that it will help you in discerning the canonical status of your candidates. BAPTISM IN PROTESTANT RELIGIONS Most Protestant baptisms are recognized as valid baptisms. Some are not. It is very difficult to question the validity of a baptism because of an intention either on the part of the minister or on the part of the one being baptized. ADVENTISTS: Water baptism is by immersion with the Trinitarian formula. Valid. Baptism is given at the age of reason. A dedication ceremony is given to infants. The two ceremonies are separate. (Many Protestant religions have the dedication ceremony or other ceremony, which is not a baptism. If the church has the dedication ceremony, baptism is generally not conferred until the age of reason or until the approximate age of 13). AFRICAN METHODIST EPISCOPAL: Baptism with water by sprinkling, pouring, or dunking. Trinitarian form is used. Valid. There is an open door ceremony, which is not baptism. AMISH: This is coupled with Mennonites. No infant baptism. The rite of baptism seems valid. ANGLICAN: Valid baptism. APOSTOLIC CHURCH: An affirmative decision has been granted in one case involving "baptism" in the apostolic church. The minister baptized according to the second chapter of the Acts of the Apostles, and not St. Matthew. The form used was: "We baptize you into the name of Jesus Christ for the remission of sins, and you shall receive a gift of the Holy Ghost." No Trinitarian form was used. -
John Wesley's Teaching Concerning Perfection Edward W
JOHN WESLEY'S TEACHING CONCERNING PERFECTION EDWARD W. H. VICK Andrews University, Berrien Springs, Michigan Wesley has often been characterized as Arminian rather than as Calvinistic. The fact that he continuously called for repentance from sin, published a journal called the Arminian Magazine, was severe in his strictures against predestination and unconditional election, engaged in controversial cor- respondence with Whitefield over the matter of election, perfection and perseverance seem to indicate a great gulf between his teaching and that of Calvin. Gulf there may be, but it need not be made to appear wider at certain points than can justly be claimed. The fact is that exclusive attention to his opposition to predestination may lead to neglect of his teaching on the relationship between faith and grace. This is not to deny that Wesley was opposed to important Calvinistic tenets. In his sermon on Free Grace, delivered in 1740, he states why he is opposed to the doctrine of pre- destination : (I) it makes preaching vain, needless for the elect and useless for the non-elect ; (2) it takes away motives for following after holiness ; (3) it tends to increase sharpness of temper and contempt for those considered to be outsiders ; (4) it tends to destroy the comfort of religion ; (5) it destroys zeal for good works ; (6) it makes the whole Christian revelation unnecessary and (7) self-contradictory ; (8) it represents the Lord as saying one thing and meaning J. Wesley, Sermons on Several Occasions, I (New York, 1827)~ 13-19. 202 EDWARD W. H. VICK another: God becomes more cruel and unjust than the devil. -
Towards an Understanding of Lived Methodism
Telling Our Stories: Towards an Understanding of Lived Methodism Item Type Thesis or dissertation Authors Edwards, Graham M. Citation Edwards, G. M. (2018). Telling Our Stories: Towards an Understanding of Lived Methodism. (Doctoral dissertation). University of Chester, United Kingdom. Publisher University of Chester Rights Attribution-NonCommercial-NoDerivatives 4.0 International Download date 28/09/2021 05:58:45 Item License http://creativecommons.org/licenses/by-nc-nd/4.0/ Link to Item http://hdl.handle.net/10034/621795 Telling Our Stories: Towards an Understanding of Lived Methodism Thesis submitted in accordance with the requirements of the University of Chester for the degree of Doctor of Professional Studies in Practical Theology By Graham Michael Edwards May 2018 1 ACKNOWLEDGEMENTS The work is my own, but I am indebted to the encouragement, wisdom and support of others, especially: The Methodist Church of Great Britain who contributed funding towards my research. The members of my group interviews for generously giving their time and energy to engage in conversation about the life of their churches. My supervisors, Professor Elaine Graham and Dr Dawn Llewellyn, for their endless patience, advice and support. The community of the Dprof programme, who challenged, critiqued, and questioned me along the way. Most of all, my family and friends, Sue, Helen, Simon, and Richard who listened to me over the years, read my work, and encouraged me to complete it. Thank you. 2 CONTENTS Abstract 5 Summary of Portfolio 6 Chapter One. Introduction: Methodism, a New Narrative? 7 1.1 Experiencing Methodism 7 1.2 Narrative and Identity 10 1.3 A Local Focus 16 1.4 Overview of Thesis 17 Chapter Two. -
The Great Awakening and Other Revivals in the Religious Life of Connecticut
TERCENTENARY COMMISSION OF THE STATE OF CONNECTICUT COMMITTEE ON HISTORICAL PUBLICATIONS The Great Awakening and Other Revivals in the Religious Life of Connecticut (DOUBLE NUMBER) XXV/ PUBLISHED FOR THE TERCENTENARY COMMISSION BY THE YALE UNIVERSITY PRESS *934 CONNECTICUT STATE DEPARTMENT OF EDUCATION LIBRARY SERVICE CENTER MIDDLETOWN, CONNECTION . TERCENTENARY COMMISSION OF THE STATE OF CONNECTICUT COMMITTEE ON HISTORICAL PUBLICATIONS The Great Awakening and Other Revivals in the Religious Life of Connecticut MARY HEWITT MITCHELL I HE Puritan founders of Connecticut, like those of Massachusetts, were the offspring of a remarkable revival of religious fervor in England. They moved across the Atlantic to Tset up their religious Utopia in the New World. Spiritual exaltation and earnestness sustained them amid the perils and pains of establishing homes and churches in the New England wilderness. Clergymen were their leaders. On the Sabbath, the minister, in gown and bands, preached to his flock beneath a tree or under some rude shelter. On other days, in more practical attire, he guided and shared the varied labors incident to the foundation of the new settlement. The younger generation and the later comers, however, had more worldliness mingled with their aims, but re- ligion continued a dominant factor in the expanding colonial life. Perhaps the common man felt personal enthusiasm for religion less than he did necessary regard for provisions of the law, yet as he wandered into un- occupied parts of the colony, he was not leaving the watch and ward of the church. Usually, indeed, he did not wish to, since even the most worldly-minded desired the honors and privileges attached to membership in the church-state. -
Baptism, Eucharist and Ministry
This electronic file is made available to churches and interested parties as a means of encouraging individual and ecumenical discussion of the text. For extended use we encourage you to purchase the published printed text, available from WCC Publications. (In case of any discrepancies the published printed text should be considered authoritative.) BAPTISM, EUCHARIST AND MINISTRY FAITH AND ORDER PAPER NO. 111 WORLD COUNCIL OF CHURCHES, GENEVA, 1982 © Copyright 1982 World Council of Churches, 150 route de Ferney, 1211 Geneva 2, Switzerland TABLE OF CONTENTS PREFACE................................................................................................................................. v BAPTISM I. THE INSTITUTION OF BAPTISM ............................................................................ 1 II. THE MEANING OF BAPTISM ................................................................................... 1 A. Participation in Christ’s Death and Resurrection.................................................... 1 B. Conversion, Pardoning and Cleansing .................................................................... 1 C. The Gift of the Spirit ............................................................................................... 2 D. Incorporation into the Body of Christ ..................................................................... 2 E. The Sign of the Kingdom ........................................................................................ 2 III. BAPTISM AND FAITH................................................................................................ -
Reflections on Assurance
WTJ 54 (1992) 1-29 REFLECTIONS ON CHRISTIAN ASSURANCE* D. A. CARSON I. Introduction O far as I know, there has been no English-language, full-scale treat- Sment of the biblical theology of Christian assurance for more than fifty years. There have been numerous dictionary articles and the like, along with occasional discussions in journals. There have also been sophisticated studies of assurance as found in the theology of some notable Christian thinker or period, such as the book by Yates that examines assurance with special reference to John Wesley, 1 or the discussion of assurance that per- vades Kendall's treatment of the move from Calvin to English Calvinism, 2 or the dissertation by Beeke that studies personal assurance from Westmin- ster to Alexander Comrie. 3 There have been countless studies of related biblical themes: perseverance, apostasy, the nature of covenant, the nature of faith, justification, and much more—too many to itemize; and there have been numerous popular treatments of Christian assurance. But although at one time assurance was not only a question of pressing pastoral importance but in certain respects a test of theological systems, in recent decades it has not received the attention it deserves. This paper makes no pretensions of redressing the balance. My aim is far more modest. First, I shall identify a number of tendencies in contemporary literature that bear on Christian assurance. Then I shall offer a number of biblical and theological reflections—really not much more than pump- priming—designed to set out the contours in which a biblical theology of Christian assurance might be constructed. -
Arminianism and Adventism: Assurance of Salvation
Andrews University Digital Commons @ Andrews University Memory, Meaning & Life Seventh-day Adventist Theological Seminary 10-16-2010 Arminianism and Adventism: Assurance of Salvation David Hamstra Andrews University, [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/mml Recommended Citation Hamstra, David, "Arminianism and Adventism: Assurance of Salvation" (2010). Memory, Meaning & Life. 60. https://digitalcommons.andrews.edu/mml/60 This Blog Post is brought to you for free and open access by the Seventh-day Adventist Theological Seminary at Digital Commons @ Andrews University. It has been accepted for inclusion in Memory, Meaning & Life by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. The Wayback Machine - http://web.archive.org/web/20120716005955/http://www.memorymeaningfaith.org/blog/2010/… Memory, Meaning & Faith Main About Archives October 16, 2010 Arminianism and Adventism: Assurance of Salvation Keith also brought an Arminius tee-shirt to the conference, but decided not to wear it for similar reasons to Dr. Olson. He's stopped wearing it generally because he got tired of people coming up to him asking him why he was wearing a Shakespeare tee-shirt. Keith Stanglin remarked that his paper, "Assurance of Salvation: An Arminian Account," is still a bit rough as he only recently found out about the conference. So, he said with tongue in cheek, we'll just have to trust him that he's not making this up, since it's still missing many footnotes. Arminius view on assurance is important for thee reasons. 1. Historical - It illuminates the shape of his debate. -
The Holiness Movement
HOLINESS MOVEMENT Kevin W. Mannoia (Dictionary of Christian Spirituality. Glen Scorgie, General Editor. Zondervan. 2011.) The holiness movement describes a spiritual current within the 19th and early 20th century church emphasizing the work of the Holy Spirit in the experience of sanctification as well as social engagement. Attaining heart purity and the filling of the Holy Spirit were prominent themes within the movement. Influence from a variety of sources includes the protestant reformation with its emphasis on individual faith, 17th century pietism, the Roman Catholic emphasis on community faith, and a unique Wesleyan interpretation of the Eastern Orthodox concept of theosis. The most direct influence resulted from the 18th century Methodist revival. John Wesley's publication of A Plain Account of Christian Perfection (1777) represents a standard reference point for the holiness movement. Terms such as entire sanctification, Christian perfection, holiness, and infilling of the Spirit became common in the movement as adherents sought a deeper, inner work of purification in living the holy life. The holiness movement became clearly defined within the broader church spectrum during the revivalism of the Second Great Awakening with its emphasis on the work of the Holy Spirit and entire sanctification. It represented a strong ecumenical dimension in early years. Although largely driven by American Methodists many non- Methodists contributed to the holiness movement. Presbyterian William Boardman promoted holiness through his evangelistic campaigns and book The Higher Christian 1 Life (1858). Asa Mahan, of Oberlin College, and evangelist Charles Finney also promoted holiness as a result of their own personal experiences. Mahan testifies to a baptism of the Holy Spirit in which he was cleansed from the inclination to sin – a phrase reminiscent of Charles Wesley's "bent to sinning." An early reference point for the holiness movement is the Tuesday Meeting for the Promotion of Holiness begun in New York City by Sarah Lankford and her sister Phoebe Palmer in 1836. -
Justification, Sanctification, Good Works and Assurance Presents
presents... Justification, Sanctification, Good Works and Assurance “Aslan,” said Lucy, “you’re bigger.” “That is because you are older, little one,” answered he. “Not because you are?” “I am not. But every year you grow, you will find me bigger.” Marcus Honeysett was C.S. Lewis, Prince Caspian London Team Leader for UCCF before founding Living Leadership, which serves churches around the UK in growing disciple-making What a profound picture of sanctification this is. As the leaders. He has authored or co- understanding of the faith-filled Lucy grows and her authored four books and many articles. He is married to Ros relationship with Aslan deepens, so he gets bigger and bigger. and they are members of Crofton As she grows – if she grows, when she grows – he is magnified Baptist Church. in her eyes. @marcushoneysett L The purpose of the Christian life – indeed of life – is the magnification of the greatness of God and his glory, most especially in the glory of his Son and the gospel of his grace. The purpose of justification is nothing less than union with Christ. Created in him, crucified with him, united with him in his resurrection, justified, sanctified, made alive in him and seated with him in glory. The Christian life is, literally, Jesus everything. To live is Christ. To live is to have Christ formed in us. Not only to be justified, but to become Christlike. As we grow, he is magnified. How could it be otherwise, seeing as the point of creation itself is that he might be supremely preeminent? (Col 1:18) No wonder Paul was wracked with anguish when the Galatians seemed to be allowing Christ’s formation in them, and them in him, to slip away: Gal 4:19 …I am again in the pains of childbirth until Christ is formed in you… Christ in us, but not us in him? Some time ago I found myself in conversation with an evangelist. -
Tradition and Change in Methodism
Easter 2006 Tradition and Change in Methodism William J. Abraham ohn Wesley (1703–1791), the founder of that Christian tribe we generally identify as Methodists or Wesleyans, was a stouthearted Protestant. Epistemologically he Jbelieved in sola scriptura as embedded in a wider vision of divine revelation that was generally skeptical of natural and speculative theology. His ponderings on the insecurity of natural theology left him at one stage thoroughly unsettled and close to suicide. It is true that his ponderings on the veridicality of religious experience brought him to an aggressive commitment to genuine perception of the divine that was organized in and around a novel appeal to the inner witness of the Holy Spirit. Yet even these ponderings, to be valid, had to be secured by appeal to scripture. Hence he developed his epistemo- logical ramblings through exegesis of scriptural texts like Ephesians 2:8, Hebrews 11:1, and most especially Romans 8:15–17. So Wesley’s spiritual empiricism, while it was foun- dational in the sense that it posited a form of perception of the divine that was direct and noninferential, was also derived from scripture. Wesley wanted nothing less than revela- tory foundations for his foundations. Every thought, including our thoughts about thought itself, had to be brought captive to Christ. Tradition was important, but it was altogether secondary. By tradition, Wesley meant the non-biblical tradition of the church developed before the fourth century (Constantine was the great Corrupter), a tradition that was recaptured by the Anglican Reformation. Its role was hermeneutical, not epistemological. It enabled one to read scripture better; it was radically subordinate epistemologically to scripture. -
Herbert E. Randall: a Canadian Holiness Missionary in Egypt and His Quest for More of the Holy Spirit
Herbert E. Randall: A Canadian Holiness Missionary in Egypt and his Quest for More of the Holy Spirit Dan Sheffield Introduction Rev. Herbert Edward Randall (1865-1938) 1 served as the founding missionary of the Holiness Movement Church2 in Egypt (1899-1906), participated in the early stages of the Pentecostal movement in Canada (1907-1911), and then returned to Egypt as a Pentecostal missionary (1912- 1938). This article will particularly explore Randall’s ministry within the Holiness Movement Church (HMC), his motivation for mission as he left rural eastern Ontario to get on a ship and travel “to the ends of the earth,” his years of ministry in Egypt at the turn of the twentieth cen- tury, and the transition period between his Holiness 1 Born July 26, 1865, Sherbrooke, Quebec, Canada; original baptism record, Methodist Church, Barnston, Quebec. 2 In it’s earliest written documentation, the Holiness Movement Church, organized in Ottawa, Ontario, Canada, often referred to itself as “The Holiness Movement (or Church),” perhaps suggesting dissat- isfaction with limiting itself to an institutional form of organization, as many members were Methodists seeking a greater vitality in their Christian life. Canadian Journal of Pentecostal-Charismatic Christianity 2 (2011) 1-40. 2 Canadian Journal of Pentecostal-Charismatic Christianity Movement ‘second blessing’ and his Pentecostal ‘baptism in the Holy Spirit.’ 3 The first record of Randall’s missionary inclina- tion is found in the minutes of a “Special Conference of The Holiness Movement (or Church)” held in Ottawa, Canada, April 28, 1896. Randall was 30 years old and unmarried. The record indicates, “Brother Randall feels called to foreign work.” 4 It was at this conference of the fledgling Holiness Movement Church that a Missionary Committee was initially formed to send him. -
Equal Participation Plan
EQUAL PARTICIPATION PLAN In his first letter to the Corinthians, the apostle Paul described the Church as the body of Christ. The members of the Church function together, like the limbs of the body, to accomplish the work of Christ, its’ Lord and Head. The official doctrine of the Free Methodist Church recognizes the denomination as “representative of what the church of Jesus Christ should be on earth.” As such, members recognize a “specific commitment” to common faith and life (¶121) which is laid out in the Free Methodist Book of Discipline. Along with this shared theology, there is a shared responsibility to fulfill the Great Commission from our “Jerusalem” to the “ends of the Earth.” By supporting the denomination, each church is participating in the work of Christ around the world. The Equal Participation Plan (EPP) is a financial partnership among all the churches which constitute the Free Methodist denomination. It is an aspect of that “specific commitment” dictated by the doctrine of the church. The conference system of the Free Methodist Church relies upon the continual contribution of its members to accomplish its worldwide ministry. Conference contribution amounts are calculated using annual reports submitted by individual churches. These annual reports accumulate into a kind of report card and directory for the FM Church called The Yearbook. The EPP calculation begins with the total revenue reported by conference churches. Contributions for Free Methodist missionaries and certain mission projects, church planting, capital campaigns, and other specified items are deducted from total revenue before the EPP percentage is applied. Annual budgets for the various services the denomination provides are determined in part by the total of these EPP assessments, so it is important that EPP assessments be fully funded.