The Book of Resolutions 2016
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The Three R's of Repentance
By David Christensen There is a legend about a man who often went forward at revival services in the church and knelt at the altar in tears. He always loudly prayed, “Lord, take the cobwebs out of my life.” One Sunday morning, the pastor, tired of hearing the same old prayer, knelt down beside him and prayed, “No, Lord, Kill the spider.” Repentance does more than clean out the cobwebs. Repentance kills the spider. Some think that the spider is dead, and we must merely treat the spider as dead, but this misunderstands the problem of sin. The unregenerate person died, and a new person came to life, but the new person retains a sinful disposition that is very real. The Bible calls it our flesh. Mental gymnastics may claim that the spider is dead but both the spider, and we know better. To kill the spider, we must implement the three R’s of repentance – renunciation, restitution, and righteousness – which can only be accomplished by the grace of God through the power of the Spirit. RENUNCIATION The New Testament commands us to put to death the members of your earthly body, immorality, impurity, passion, evil desire and greed, which amounts to idolatry (Col. 3:5). Paul has just said in the previous verse (3:3) that we have died but still, we must put to death literally the members that are upon the earth and he goes on to list a representative sample.1 By metonymy, Paul connects our body parts with the sinful acts they perform and tells us to execute those body parts – metaphorically speaking! Jesus expressed the same powerful imagery when, speaking about lust, he said: If your right eye makes you stumble, tear it out and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to be thrown into hell. -
A Comparison of the Two Forms of the Roman Rite
A Comparison of the Two Forms of the Roman Rite Mass Structures Orientation Language The purpose of this presentation is to prepare you for what will very likely be your first Traditional Latin Mass (TLM). This is officially named “The Extraordinary Form of the Roman Rite.” We will try to do that by comparing it to what you already know - the Novus Ordo Missae (NOM). This is officially named “The Ordinary Form of the Roman Rite.” In “Mass Structures” we will look at differences in form. While the TLM really has only one structure, the NOM has many options. As we shall see, it has so many in fact, that it is virtually impossible for the person in the pew to determine whether the priest actually performs one of the many variations according to the rubrics (rules) for celebrating the NOM. Then, we will briefly examine the two most obvious differences in the performance of the Mass - the orientation of the priest (and people) and the language used. The orientation of the priest in the TLM is towards the altar. In this position, he is facing the same direction as the people, liturgical “east” and, in a traditional church, they are both looking at the tabernacle and/or crucifix in the center of the altar. The language of the TLM is, of course, Latin. It has been Latin since before the year 400. The NOM was written in Latin but is usually performed in the language of the immediate location - the vernacular. [email protected] 1 Mass Structure: Novus Ordo Missae Eucharistic Prayer Baptism I: A,B,C,D Renewal Eucharistic Prayer II: A,B,C,D Liturgy of Greeting: Penitential Concluding Dismissal: the Word: A,B,C Rite: A,B,C Eucharistic Prayer Rite: A,B,C A,B,C Year 1,2,3 III: A,B,C,D Eucharistic Prayer IV: A,B,C,D 3 x 4 x 3 x 16 x 3 x 3 = 5184 variations (not counting omissions) Or ~ 100 Years of Sundays This is the Mass that most of you attend. -
The Attractiveness of the Tridentine Mass by Alfons Cardinal Stickler
The Attractiveness of the Tridentine Mass by Alfons Cardinal Stickler Cardinal Alfons Stickler, retired prefect of the Vatican Archives and Library, is normally reticent. Not so during his trip to the New York area in May [1995]. Speaking at a conference co-sponsored by Fr. John Perricon's ChistiFideles and Howard Walsh's Keep the Faith, the Cardinal scored Catholics within the fold who have undermined the Church—and in the final third of his speech made clear his view that the "Mass of the post-Conciliar liturgical commission" was a betrayal of the Council fathers. The robust 84-year-old Austrian scholar, a Salesian who served as peritus to four Vatican II commissions (including Liturgy), will celebrate his 60th anniversary as a priest in 1997. Among his many achievements: The Case for Clerical Celibacy (Ignatius Press), which documents that the celibate priesthood was mandated from the earliest days of the Church. Cardinal Stickler lives at the Vatican. The Tridentine Mass means the rite of the Mass which was fixed by Pope Pius V at the request of the Council of Trent and promulgated on December 5, 1570. This Missal contains the old Roman rite, from which various additions and alterations were removed. When it was promulgated, other rites were retained that had existed for at least 200 years. Therefore, is more correct to call this Missal the liturgy of Pope Pius V. Faith and Liturgy From the very beginning of the Church, faith and liturgy have been intimately connected. A clear proof of this can be found in the Council of Trent itself. -
The Book of Common Prayer
The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church Together with The Psalter or Psalms of David According to the use of The Episcopal Church Church Publishing Incorporated, New York Certificate I certify that this edition of The Book of Common Prayer has been compared with a certified copy of the Standard Book, as the Canon directs, and that it conforms thereto. Gregory Michael Howe Custodian of the Standard Book of Common Prayer January, 2007 Table of Contents The Ratification of the Book of Common Prayer 8 The Preface 9 Concerning the Service of the Church 13 The Calendar of the Church Year 15 The Daily Office Daily Morning Prayer: Rite One 37 Daily Evening Prayer: Rite One 61 Daily Morning Prayer: Rite Two 75 Noonday Prayer 103 Order of Worship for the Evening 108 Daily Evening Prayer: Rite Two 115 Compline 127 Daily Devotions for Individuals and Families 137 Table of Suggested Canticles 144 The Great Litany 148 The Collects: Traditional Seasons of the Year 159 Holy Days 185 Common of Saints 195 Various Occasions 199 The Collects: Contemporary Seasons of the Year 211 Holy Days 237 Common of Saints 246 Various Occasions 251 Proper Liturgies for Special Days Ash Wednesday 264 Palm Sunday 270 Maundy Thursday 274 Good Friday 276 Holy Saturday 283 The Great Vigil of Easter 285 Holy Baptism 299 The Holy Eucharist An Exhortation 316 A Penitential Order: Rite One 319 The Holy Eucharist: Rite One 323 A Penitential Order: Rite Two 351 The Holy Eucharist: Rite Two 355 Prayers of the People -
United Methodist Bishops Page 17 Historical Statement Page 25 Methodism in Northern Europe & Eurasia Page 37
THE NORTHERN EUROPE & EURASIA BOOK of DISCIPLINE OF THE UNITED METHODIST CHURCH 2009 Copyright © 2009 The United Methodist Church in Northern Europe & Eurasia. All rights reserved. United Methodist churches and other official United Methodist bodies may reproduce up to 1,000 words from this publication, provided the following notice appears with the excerpted material: “From The Northern Europe & Eurasia Book of Discipline of The United Methodist Church—2009. Copyright © 2009 by The United Method- ist Church in Northern Europe & Eurasia. Used by permission.” Requests for quotations that exceed 1,000 words should be addressed to the Bishop’s Office, Copenhagen. Scripture quotations, unless otherwise noted, are from the New Revised Standard Version of the Bible, copyright © 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the USA. Used by permission. Name of the original edition: “The Book of Discipline of The United Methodist Church 2008”. Copyright © 2008 by The United Methodist Publishing House Adapted by the 2009 Northern Europe & Eurasia Central Conference in Strandby, Denmark. An asterisc (*) indicates an adaption in the paragraph or subparagraph made by the central conference. ISBN 82-8100-005-8 2 PREFACE TO THE NORTHERN EUROPE & EURASIA EDITION There is an ongoing conversation in our church internationally about the bound- aries for the adaptations of the Book of Discipline, which a central conference can make (See ¶ 543.7), and what principles it has to follow when editing the Ameri- can text (See ¶ 543.16). The Northern Europe and Eurasia Central Conference 2009 adopted the following principles. The examples show how they have been implemented in this edition. -
John Wesley on Aspects of Christian Experience After Justification
John Wesley On Aspects Of Christian Experience After Justification Owen H. Alderfer Introduction That which is regarded as unique in the thought of John " Wesley is often termed "The Doctrine of Christian Perfection. To consider this element in Wesley's thought as one idea among many ideas is to confuse the thought of this man. Wesley was obsessed with the idea of Christian perfection and its attain ability in this life. The various steps in Christian experience, as Wesley saw them, were related to perfection. An under standing of various aspects of Christian experience subsequent to justification and related to Christian perfection will be helpful in understanding the whole thought of this leader. It is an assumption of this paper that Wesley may be under stood largely in terms of his consideration and treatment of Christian experience. In Wesley's thinking there was an ideal of for believers not pattern experience , though possibly everyone discovers the ideal. To imderstand this ideal pattern of experience which he saw is to understand Wesley. The basic problem of this study is the determination of the ideal pattern of Christian experience after justification as set forth by John Wesley. This involves an effort to discover points of Christian experience which should be attained by every believer. Implied here are means necessary for attainment of such ends; further are implied alternatives which follow failure to achieve ideal ends. These are elements related to the problem at hand. Beyond the problem itself, but related to it, is a consideration of the difficulties which Wesley encountered in the presentation of his views. -
As a Little Child: Children in the Theology of John Wesley
1 as a Little Child: Children in the Theology of John Wesley Peter Benzie A thesis submitted in partial fulfilment of the requirements for the degree of Master of Theology Laidlaw-Carey Graduate School February 2010 2 D EDICATION To my fellow ordained Ministers, Pastors (including Children’s and Children & Families Pastors), Children’s Ministry Leaders and Children’s Ministry Workers who as help the Holy Spirit to bring the light and hope of the Gospel to the lives of children in the prayerful expectation that they will accept God’s Justifying Grace and will in time be glorified and spend eternity with the one and only true God. May God bless you abundantly for the work you do in developing and nurturing the faith of each and every child. I thank my God through Jesus Christ for all of you, because your faith in him is being talked about all over the world." (Romans 1:8, NLT) 3 A CKNOWLEDGEMENTS I would not have been able to complete this work without the help and support of many people. So many people have helped me get to this point and to each of you my heartfelt thanks and appreciation. There are some who deserve special mention however and to each of these I give my special thanks. To Dr Martin Sutherland who as my supervisor provided me with invaluable support, encouragement and advice as I brought this thesis together. To the staff and faculty of Carey Baptist College for your support, encouragement and nurture through five wonderful years of study and fellowship. -
Anselm on the Atonement in Cur Deus Homo: Salvation As a Gratuitous Grace
LMU/LLS Theses and Dissertations 5-20-2018 Anselm on the Atonement in Cur Deus Homo: Salvation as a Gratuitous Grace Thu Nguyen Loyola Marymount University Follow this and additional works at: https://digitalcommons.lmu.edu/etd Part of the Christianity Commons Recommended Citation Nguyen, Thu, "Anselm on the Atonement in Cur Deus Homo: Salvation as a Gratuitous Grace" (2018). LMU/LLS Theses and Dissertations. 518. https://digitalcommons.lmu.edu/etd/518 This Thesis is brought to you for free and open access by Digital Commons @ Loyola Marymount University and Loyola Law School. It has been accepted for inclusion in LMU/LLS Theses and Dissertations by an authorized administrator of Digital Commons@Loyola Marymount University and Loyola Law School. For more information, please contact [email protected]. ANSELM ON THE ATONEMENT IN CUR DEUS HOMO: SALVATION AS A GRATUITOUS GRACE by Thu Nguyen A thesis presented to the Faculty of the Department of Theological Studies Loyola Marymount University In partial fulfillment of the Requirements for the Degree Master of Arts in Theological Studies May 20, 2018 Anselm on the Atonement in Cur Deus Homo: Salvation as a Gratuitous Grace Table of Contents Narrative ............................................................................................................................. 3 A brief summary of the theory of Anselm .......................................................................... 4 Chapter 1- THE CONTEXT OF CUR DEUS HOMO ....................................................... -
Toward a Wesleyan Theology of Revival
TOWARD A WESLEYAN THEOLOGY OF REVIVAL The Fourteenth Oxford Institute for Methodist Theological Studies Wesley Studies Group August 12-19, 2018, Pembroke College, Oxford “Give me one divine moment when God acts, and I say that moment is far superior to all the human efforts of man throughout the centuries”1 Dennis F. Kinlaw Revival depends on grace, and the fruit of revival is holiness. Revival depends on grace because dead people cannot bring themselves back to life. Even Jesus, the eternal Son, does not raise himself from the dead. It is the Spirit who gives him life. There is no true revival without resultant holiness. Trees that have been made alive again are always fruitful. And here is where Wesleyan theology best recommends itself as revival theology.”2 Beth Felker Jones Introduction One classical definition of theology is “faith seeking understanding.” Knowledge and experience of God, whether individual or corporate, seeks deeper consideration through reflection and study. Anselm writes that believers examine God’s revelation “not for the sake of attaining to faith by means of reason but that they may be gladdened by understanding and meditating on those things that they believe.” 3 Augustine teaches similarly; experience of God incites Christians to apprehend what they believe; what they can hope for; and what they ought to love.4 Part of theology’s work accordingly is to find language to express the Christian experience of God; to try to put into words who God is and what God has done, is doing, and will do, while acknowledging the inadequacy of any verbal or visual signs in the face of an incomprehensible reality. -
John Wesley's Eucharist and the Online Eucharist
John Wesley’s Eucharist and the Online Eucharist By KIOH SHIM A thesis submitted to The University of Birmingham for the degree of Doctor of Philosophy Department of Theology and Religion College of Arts and Law The University of Birmingham March 2013 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract Since the late 20th century information technology has changed the lives of individuals and relationships at local, nation and even global levels. In particular the internet is used by many religious groups for theological and spiritual purposes. Some parts of Christianity have confronted the issue of how to deal with the use of internet. As a result, an internet church has emerged, offering Eucharistic services online across the globe. Even though the numbers of internet churches/Eucharistic groups have sharply increased in the last two decades, the attitude of the established churches does not appear to have taken account of this change yet. To achieve this it is necessary for such initiatives to be guided by certain theological norms or church regulations. This may relate to the definition of church, Eucharistic theology, or how to deal with emerging cultures. -
222 Jacob Albright: an Evangelical Conversion 223 Ia
Methodist History, 56:4 (July 2018) JACOB ALBRIGHT: AN EVANGELICAL CONVERSION AND AN EVANGELICAL MINISTRY Mark Draper It is difficult to live in central Pennsylvania without discovering the im- pact that German tile-maker-turned-itinerant-preacher, Jacob Albright, had on that region in the late eighteenth and early nineteenth centuries. There are churches named in his honor, colleges and lecture halls dedicated to him, and historical markers identifying where he lived, taught, and died. Albright’s legacy lives on in the many denominations worldwide that grew from the denomination he founded, the Evangelical Association. His tireless efforts as an itinerant preacher among German settlers and later as bishop of his de- nomination made an indelible mark on the lives of thousands in his lifetime. He even died in Lebanon County, Pennsylvania, while on the road serving in ministry. Unfortunately, he did not leave any written records of his experi- ences or copies of sermons. Yet due to his impact, after his death, many of his followers felt the need to memorialize his life and ministry, along with his remarkable conversion and passion for sharing the gospel, in a number of books. Albright’s life provides a glimpse into the ways in which evangelical reli- gion impacted Germans who lived in Pennsylvania, Maryland, and Virginia. Yet often when the history of evangelicalism has been written about, the emphasis has been upon leaders like Jonathan Edwards, John Wesley, and even lesser-known revivalists such as Gilbert Tennent, but Albright and his German evangelical pietists have gotten short shrift.1 Why has Albright’s story not been more widely told? Several factors may be operative. -
Timeline of the Evangelical United Brethren Church and Predecessor
By understanding our past, GCAH helps envision the future! timeline of the evangelical united brethren church and predecessor denominations The Evangelical Association (later Church) and the United Brethren Church arose in the midst of a religious awakening (“wachet auf”) in many PA “Dutch”/German communities beginning in the 1760s. A consortium of ministers and lay preachers of various German-American religious bodies “united” themselves for the task of carrying the gospel and Christian culture to the back-country Germans, many of whom had never experienced evangelical preaching let alone been exposed to Christian teaching, discipline, and sacramental life. These Germans introduced Methodist methods—forming societies and classes in several communities in southeastern PA, sending preachers on circuits and holding “big meetings” (camp meetings in summer and fall seasons). One of them was Philip Otterbein, a German Reformed clergyman, another Jacob Albright, a Lutheran farmer. Despite deep affi nities, EVs and UBs did not think of themselves simply as German Methodists. Except for the very early years, both movements thought of themselves as quite separate denominations. NOTE: In the following timeline EV= Evangelical Association/Church, UB= United Brethren Church and EUB= Evangelical United Brethren Church. OTTERBEIN AND BIRTH OF ALBRIGHT AND BIRTH OF THE THE UNITED BRETHREN EVANGELICAL ASSOCIATION Philip Wilhelm Otterbein born into a family of ministers 1726 (Dillenberg, Germany) Image of Otterbein Otterbein, university educat- ed, ordained by the Reformed 1749 Church in Germany. Otterbein responds to call for missionaries in America. 1752 Appointed to the German Reformed Church (Lancaster, PA, Experiences a personal conversion. His new found joy leads him to share his passion with his congregation.