Third & Last Session

Third Session, April 13

Willimon (Entire book)

Schnase, Chapter 2, pp.33-58 (Chapter can be emailed to you upon request.)

Stookey, pp. 88-149

Scripture Resources  (See weblog)

There will be an in-class quiz on the material in Willimon and Schnase.

      Assignment is due at the third session

1.             Sermon-like essay on Baptism: Write a sermon that addresses both the question of why it is important to be baptized, as well as whether or not baptism is necessary for salvation. What is the promise of baptism and what are its limits?  What kind of emphasis/priority should your United Methodist congregation make of this sacred moment both in worship and in its congregational life?  (You may use a variety of scriptures but do your best to focus on one particular scripture that can help set up your sermon as well as inspire your people.)

2.             Sermon-like outline: Write out an outline for a sermon that would try to tackle these three questions on sacraments that people often have. Be sure to include quotations, scripture verses, illustrations, etc. For this particular assignment I am more interested in how you would actually approach this sermon in your local church than I am with proving that you’ve read the material. Using your experience as a pastor, theologian, and practical leader, what would you do with a sermon entitled something like: Worship Questions Answered, i.e. Ask Dr. Paul/ Dr. Jesus/ Dr. Tim, etc.

a) Why can’t I (or my kids) get re-baptized? If they can’t—should I wait until my kids are spiritually mature enough to make the decision for themselves?

b) What happens if I don’t feel worthy? Should I stay back from communion? 

c) How come I don’t feel anything particularly spiritual during communion, baptism, confirmation, worship, etc.?

3.    Self exploration #3 Review the last three pastoral prayers you’ve done in worship and hold them up to the standard Stookey sets in his book. Where have you hit the mark and where did you miss the boat? This is designed to identify your strengths and help you better lead worship.  This will not be a part of determining your grade in the class.

4.    Scripture resources—if time allows, read and pray through.

           

Extra Credit

If Bishop Schnase were evaluating your weekly worship, based on the standard he sets forth for Passionate Worship, how would your congregation come out? Are there any obvious prescriptions he would make?  Briefly note how your current worship services would both meet and fall short of Schnase’s standard and at least one prescription he might offer your worship leadership team to improve what you now have.

Written prayers vs. extemporaneous prayers (debate in class)

You may offer a video of you doing a remember your baptism service or adding that element into regular worship experience for extra credit.

           

Our class will be assisting in leading the graduation ceremonies in Holy Communion so please do not make plans to leave early on April 13.

Scripture Resources for Study & Prayer

     Baptism Scriptures

Matthew 3:16; Matthew 28:19

Mark 1:9-10; Mark 10:14b

Luke 3:21-22

John 3:3-5;

Acts 2:38-39, 41; 19:1-7; 22:16

Acts 16:15, 33; 18:8;

Romans 6:3-5;

1 Corinthians 1:14-17;

1 Corinthians 6:11; 1 Corinthians 12:13;

1 Corinthians 15:29

Galatians 3:27-28

Colossians 2:12

Titus 3:5

Hebrews 10:22;

1 Peter 3:21

So Who Is Welcome at The Lord's Table?

I hope you've had a chance to check out the great Christian Century article I referred you to in a previous post.  The heart of the article, Who Is Communion For? by Charles Hefling, the cover story for 11/19/12 is reproduce below.  I thought it was an excellent discussion of what we mean when we talk about Open Communion.  For the full article click on: 

http://www.christiancentury.org/article/2012-11/who-communion

...The way in which Jesus shared meals was—and the way Christians conduct their communion rites should be—an effective expression of divine grace. “Open commensality” [as Dominic Crossan is pleased to call this scandalous table fellowship.] the first century and “open table” today are similar, in the relevant sense, just insofar as they both do what God does in the way that God does it. God gives. In no way does divine giving depend on the recipient, and what is given is neither achievement nor prize. It is precisely gracious, gratuitous gift and only gift.

So too, it can be argued, the church’s gift of inclusion within its own life and labor ought to be offered lavishly and gratuitously. Of that broad imperative the Eucharist is not the only enactment, but it is the one that in some sense defines the church, and as such it should not contradict itself by imposing conditions on who may or may not help to enact it.

This line of reasoning shifts from replicating the historical details of Jesus’ practice—always a dubious move—to drawing implications from the doctrine of God’s prevenience to which that practice, like everything else about Jesus, bears witness. Divine grace is always operating prior to human response. So then, if the Lord’s Supper may be regarded as a “means of grace,” it too should be an incarnate expression, a sacramental sign, of God’s initiative.

The biblical warrant, if one is wanted, will not be the feeding of the multitude or meeting Zacchaeus in his sycamore tree so much as the parable of the prodigal son whose father went out to meet him. It is commonly held that worthy reception of communion is a matter of inward disposition, repentance above all. But while the foolish prodigal did confess his folly before the fatted calf was eaten, his father got there first, “preventing” him in the original sense of the word. So too, arguably, the church as publicist of God’s antecedent willingness to embrace and forgive might at times “prevent” even that decisive act of repentance which is baptism by offering communion to persons who have yet to be baptized.

Those who adopt this train of thought may not use John Wesley’s language, but they mean pretty much what he meant by declaring that communion is a “converting ordinance.” Conversion happens in and as response to being “drawn” by the Father, without which no one comes to the Lord Jesus (John 6:44, 6:65). The drawing may go unregarded, but on the other hand a readiness to receive and follow it may also be nurtured by deliberate practices, among which is participation in the Lord’s own supper.

Accordingly, on the sort of reasoning Wesley followed, the one indispensable prerequisite for receiving communion is a desire to accept whatever blessing God is pleased to give through it. Such a desire may be only the first faint beginning of conversion. Nevertheless, the church has no business withholding an appointed means of forming and focusing it. On the contrary, the communion table ought to be open to all who find themselves drawn to it, including those who may never have been baptized as well as those who, by no decision of their own, were baptized as infants. They may not yet be able to make a profession of faith, and they may have only the vaguest conception of what they yearn for. The point is that they yearn for it.

If framing an argument in terms of converting ordinances seems too old-fashioned, the same point can be made in another way. The Eucharist, it might be said, is food for a journey, nourishment for growing into mature adulthood in Christ. The journey may begin at the baptismal font. It may begin afterward. It may instead lead toward baptism. But except on an extrinsic, magical view of what baptism does, there is no ground for believing that without it human beings are inherently quite incapable of benefiting from the Lord’s Supper, whatever the benefits may be.

To include the unbaptized in the invitation to communion therefore need not be to say there is no journey—which would be offering cheap grace, or to say everyone is really an anonymous Christian already—which would be condescending and amount to the same thing. Rather, an open table invitation could constitute an acknowledgment that those who accept the invitation may well be cooperating with the prevenient operation of grace, in response to a “drawing” on which the church may not presume to set boundaries.

This theological rationale has much to commend it. There are still objections, however, that it would have to address. An invitation to communion is an invitation not simply to eat with friends but to encounter the risen Christ, which is to say, Christ crucified. “As often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (1 Corinthians 11:26). The meaning of the Eucharist, in other words, is not just the love of God but the love of God manifested in the “paschal mystery” of death accepted and transformed into new life. If that mystery is what unchurched seekers are being welcomed into, hospitality seems too bland a word. It would be only fair to inform them—warn them, rather—that the way of life which the church proclaims in its Eucharist comes with demands and costs and responsibilities. Otherwise, extending an unconditional welcome would amount to a kind of bait-and-switch.

For much the same reasons, it would be reckless simply to decide that as of such-and-such a Sunday, the communion table at such-and-such church will be open to all, irrespective of baptism. Communion never is irrespective of baptism, although possibly it may in certain circumstances precede it. That is the truth of which the extreme “no baptism without communion” view can be seen as an exaggeration. As Mark Stamm argues persuasively in Let Every Soul Be Jesus’ Guest (Abingdon, 2006), the idea of communion as a converting ordinance and a means of cooperating with divine grace implies no denigration of baptism; quite the opposite. What it does imply, practically and liturgically, is the integration of communion into an intentional program of formation that involves the whole local community and has in view the duties as well as the blessings that Christian initiation brings. A fully developed catechumenate; renewal of baptismal vows in the setting of eucharistic worship at regular times in the liturgical year; a font brought into architectural prominence; communicating the newly baptized at once, children and adults alike—such are Stamm’s recommendations for (re)establishing the link between the two great paschal celebrations.

The recommendations do not in themselves resolve the question of whether an open table policy is theologically justifiable in general or pastorally appropriate in any particular instance. They are not meant to. They do, or would, give concrete expression to a conviction that if the Eucharist is to be regarded as a means of Christian formation—and that is arguably the surest ground on which to build a case for open table communion—then eucharistic worship needs to belong to a larger pattern and process. A visitor who experiences a communion service as a discrete, one-off event, like a tour of the Grand Canyon, has missed the point, or else the point has not been made clearly enough.

That point, the embeddedness of this liturgical action within an all-inclusive, corporate turning to God, is one which has been made, negatively and somewhat mechanically, by insisting on “no communion without baptism.” There seem to be serious reasons for thinking it would perhaps be better made by saying, in many and various ways, “We are glad to have you join us in our pilgrimage. Please know that you are very welcome. Please know too that to join, you have to be prepared to join, to take the plunge, literally.” In that context, the question is not whether a ritual requirement for receiving communion may at times be waived for individuals who are indeed so prepared. The question is whether opening the communion table to them now is the most appropriate way to prepare them further.

Second Assignment 3-9-2013

Second Session, March 9

Felton, whole book

Stookey, pp. 11-82

Finish White (Chapters 3-5)

Scripture Resources  (see weblog)

There will be an in-class quiz on Felton and White readings.

            Assignment is due at the second session

1.    Sermon-like Essay—Communion:  What is the role of this sacrament in the life of God’s people? How does our method of celebrating this sacred-moment effect the spirituality of our people and their understanding of grace?  

Use the following prompt for your sermon.

A colleague describes a congregation he is serving that approaches the sacrament of Holy Common in the following ways.

·      Communion is observed on Holy Thursday and the first Sundays of January, April, July, and October.

·      The attendance drops on communion Sundays because many people think that they are not worthy to receive and others complain of boredom or "ritualism" or that the service tends to run too long.

·      The form of service usually follows the general contour of The Word and Table Service IV in the Book of Worship—they think of it as “the original” or the “good old” version.

·      Individual glasses of juice and wafers are passed in the pew—or are out in place on trays at the rail from which communicants serve themselves. Soft background music (organ or piano) is played during the distribution, and emphasis is placed upon the solemnity of this personal time with God.

·      Hymns for the day tend to focus on the passion and death of Jesus, as does scripture reading and preaching.

·      Visitors are invited to receive communion, but not until they have reached the age of about 12 years.

This congregation has dwindled in size and in its outreach to the surrounding community. Based on what you are learning in your Course of Study Classes, how he might breathe new life into the worship of this church? If the pastor wants to bring this congregation faithfully into the 21^st Century in its celebration of Holy Communion, what would you recommend?  Pretend that this colleague is asking you to write a letter to his church’s Administrative Council with a list of recommendations and your reasons for suggesting them.  Use this week’s readings, your pastoral experience, as well as the scriptures to make as persuasive a case as you can for your recommendations.

2.    Write a brief response for four of the following eight questions (your choice).

a.     It’s about the sermon, everything else is window dressing

b.    All churches care about is money—just look, there’s always an offering

c.     I don’t like the music that is sung, the length of the sermon, the style of worship, the use of the screen, the font in the bulletin, the dress of the folks who attend. I want to go where it is “worshipful” for me.

d.    Church ends up making me feel guilty, especially communion Sundays. I feel guilty enough.

e.    Is it right to bring drinks or food into the sanctuary?

f.      What is appropriate dress for worship?

g.    What is appropriate and inappropriate use of hands (and vocal encouragement) in worship?

h.     Where do you put verbal announcements?

3.    Self-exploration exercise #2—Take the love language test (http://www.5lovelanguages.com)

What is your personal love language? How do you think that gets communicated as a worship leader? In what ways is worship itself an attempt to give and receive the love of God? How important would it be to try and include each of the five love languages through our worship services? This is designed to identify your strengths and help you better lead worship.  This will not be a part of determining your grade in the class.

4.    Watch a communion service that you do not lead (extra credit: watch one in a tradition other than ours). You may watch a video online of an actual worship service, or make other arrangements. Take notes on use of hands, posture, movement, symbolic and real action. Compare with notes in Book of Worship. No written work required, but be prepared to discuss what you find in class.

5.    Scripture resources—if time allows, read and pray through—see weblog for citations.  (Add additional references for extra credit)

Session Two

Communion Scriptures

Jesus institutes Communion:
Matthew 26:26-30
Mark 14:22-26
Luke 22:14-20

Paul’s version 1 Corinthians 11:23-30

Other, less common but related texts I have used to make a particular communion point:
             Jesus’ sufferings (suffering servant): Isaiah 53:3-6, Zechariah 11:4-14
1 Corinthians 10:16-18
1 Peter 2:22-25
God so loved the world: 3:13-21
I lay down my life: John 10:14-18
If I be lifted up…”:  John 12:23-33

Teachings on Communion:
Acts 2:42, 20:6-7,

Blessings and forgiveness through his blood: Ephesians 1:3-7 and Colossians 1:13-20
The ever popular “reconciliation in one body”: Ephesians 2:13-18 and Colossians 2:11-15


These were on a church website, listed under “Communion Texts”

1 Corinthians 11:23-29

• Matthew 27:32-40
• Matthew 27:45-54
• Isaiah 53:7-12
• Psalms 89:1-8
• Mark 14:17-26
• Mark 15:33-37
• Matthew 12:38-42
• Matthew 21:1-11
• Matthew 26: 26-30
• Revelation 19:11-16
• Philippians 2:5-11
• Mark 10:32-34
• Mark 11:1-11
• 1 John 2:1-2
• 1 John 4:7-16
• Isaiah 61:1-3
• John 1:29-34
• John 18:36-19:7
• Hebrews 1:1-4
• 1 Peter 1:13-21
• Revelation 1:5-8
• Colossians 1:13-22
• Hebrews 4:14-16
• Luke 23:44-49
• Revelation 5:6-14
• Hebrews 2:5-9
• Luke 22:17-20
• Ephesians 2:13-22
• Acts 3:12-23
• Romans 3:21-26
• Hebrews 5:1-10
• 1 Corinthians 11:23-29
• Galatians 3:11-14
• John 19:6-16
• 1 Corinthians 10:14-17
• Hebrews 6:13-20
• John 13:31-38
• Isaiah 9:6-7
• John 19:16-27
• Hebrews 8:1-6
• Romans 5:6-11
• Galatians 4:4-7
• Romans 8:31-39
• Psalms 72:11-14;17-19
• Hebrews 10:5-10
• John 3:14-21
• Acts 4:8-12
• Mark 15:21-32
• Hebrews 12:1-4
• John 19:28-42
• John 14:1-7

Here are some General Communion Scriptures  found online:

The mind of Christ Philippians 2:5-11
Know the fellowship of His suffering Philippians 3:10-14
If we died with Him we shall also live with Him” 2 Tim. 2:11-13
Christ gave Himself for us and redeemed us Titus 2:11-14
“When the kindness and love of God our Savior appeared…” Titus 3:3-8
He tasted death for each one Hebrews 2:9-18
He offered Himself once for all for our sins Hebrews 7:25-28
He offered His own blood; no remission without it Hebrews 9:11-15, 22-28
“a body You have prepared for Me” Hebrews 10:5-18
Redeemed by His precious blood 1 Peter 1:17-21
Isaiah 53 fulfilled 1 Peter 2:21-25
By this we know love 1 John 3:16-23
God is love 1 John 4:7-11
The spiritual events when Jesus died Revelation 12:7-11

Extra Credit 

Come with two written suggestions on how we might better integrate communion into the COSS Graduation Ceremony. How do we make it as meaningful as possible?

            In-class Debate: Serving communion to those who fully understand what they are doing vs. serving communion to those who come asking for it. (See link on blog regarding Open Table)

Clarification

Only the first essay in the first assignment needs to be in sermon format.  I apologize for the confusion, in the syllabus I say they are all sermon responses and what I mean are the major writing assignments that actually say, sermon-like essay.

Well make it clear in class for next time, but only question number one needs to be in sermon form for February.

Pattern of worship Question

I had a thoughtful question about one of the first assignments on the Pattern of Christian worship.

If you remember the question is:

1.     Put in your own words the pattern of worship described in the Book of Worship for a service of word and table. Briefly relate how this pattern came about and why this pattern is important to keep in mind as you plan and lead worship in your church today. Make sure you include descriptions of the physical movements that are described in the rubrics, i.e. the pastor’s hands during communion, choir, liturgist, etc. (Feel free to pull on White and Hickman as well)

     There was some confusion as to what I was asking for.  Here's what I replied with:

What I want you to do is walk me through the four movements of worship outlined in the word and table liturgy.  Show me that you understand a bit about why we do what we do with this pattern and where it comes from.  I'm also interested in movement:  both liturgically and literally.  Does the choir process in, does the pastor face the congregation or the cross when offering the elements, why raise your hands when doing the great thanksgiving, etc.  I'm not looking for something comprehensive, I'm not looking for you to rewrite the service.  I just want you to show me that you've thought through the historic Christian pattern of worship and are paying attention to the kind of movement that is intended in that service.

    My concern in asking you all this question is that most folks, and quite a few pastors, don't know why we do what we do in worship and therefore feel free to rearrange things willy-nilly.  And yet there are some solid reasons why the entrance/gathering is important beyond 'warming people up' for the sermon.  I want you to show me that you've read the material and have begun to think about the larger patterns and movements that define Christian worship.  However you get at that is fine with me.

   Sorry I wasn't more clear with this.

Don't Forget: First Deadline January 25!

Just a reminder that your first autobiographical introduction is due at the end of this week.
I apologize to a couple of you for late response to your emails, I haven't fully switched into teaching mode until this weekend.  Also, don't forget to put COS 413 in the subject heading.

Also, if you get a response from me via donna@andrew-umc.org don't be confused.  Donna is the church administrator and works with me closely--sometimes sending emails out when I ask her to.

Have a good one.  Looking forward to seeing you all very soon.

The First Assignment

Due Two Weeks Before our First Class Session—due January 25 

This will be graded but you may drop this grade later, if you don’t think it will help your overall performance in the class. My hope is to help you understand what I am looking for, and how I will evaluate your assignments BEFORE we get any further in the class.  This is also useful information for me in the process of getting to know you.

1.    Mail me a brief worship autobiography. I need you to mail it two weeks before class. If I do not get it prior to the class, I will not be able to offer feedback on it during the first class. In this essay share with me the following:

o   A high moment in worship for you

o   A high moment of worship in the Bible that inspires you

o   Your hope for high moments of worship in your local church and what it might take to get there

o   What spiritual or denominational background you came out of and how their worship style has shaped and formed your worship style.

o   What you read or what you attend or who you listen to in order to deepen your ability to appreciate and lead dynamic worship.

           

2.   Brief responses (2-3 sentences) to these questions:

o   How many funerals, weddings, baptisms (adult, youth, and child) do you officiate in a given year and/or over the duration of your ministry?

o   How often do you observe communion, and confirmation/new member experiences in the appointment where you worship now?

o   What are the expectations in your church for the sermon (length, structure, spontaneity, etc.)? How do they see the sermon in relationship to the overall worship service?

o   What kind of worship experiences do the people in your current appointment most enjoy and readily participate in?

o   What one change could you make in worship that would cause the biggest uproar/conflict in your current appointment?

3.   A comment or two about what you would most like to learn in the context of this class that would assist you in your ministry.

Christ-like Gifts This Christmas

I have the following on my office wall.  As you start preparing for our class, you're also running around getting things nailed down for Christmas.  I want to share a favorite poem/piece that can aid in a sermon, become the focus of prayer, or for you to use as a greeting from your church.  I hope you find it as useful as I have.  Merry Christmas and look forward to seeing you this spring.

This Christmas . . .

  Mend a quarrel,

  Seek out a forgotten friend,

  Write a love letter,

  Share some treasure,

  Give a soft answer,

  Encourage youth,

  Keep a promise,

  Find the time,

  Forgive an enemy,

  Listen,

  Apologize if you’re wrong,

  Think first of someone else,

  Be kind and gentle,

  Laugh a little,

  Laugh a little more,

  Express your gratitude,

  Gladden the heart of a child,

  Take pleasure in beauty and wonder,

   Speak your love,

       Speak it again,

          Speak it still once again.

Tim