ANSWER SHEET MINISTERfS INFORMATION FORM NOTE: Please indicate clearly which question(s) is/are being responded to. @ @ EDUCATION 1. Mt. St. Joseph Academy West Hartford, CT HS Diploma 1965 2. Northwestern CT Winsted, CT AS 1984 Community College Human Services 3. Charter Oak College Hartford, CT BS 1987 Psychology 4. The Consultation Center New Haven, CT Training in 1984 Of the CT Mental Health counseling Center and Dept. of interventions Psychiatry -- Yale in sexual University School of assault Medicine 5. Susan B. Anthony Torrington, CT Training in 1984 Project for Women violence; crisis intervention; advocacy; counseling 6. Northwestern CT Winsted, CT Study of Sign 1987 Community College language and to Deafness 1989 7. Tantur Institute Jerusalem, Israel Study program 1990 in/on the Holy Land & faiths 8. UCC - Litchfield Goshen, CT Completion of 1995 North Association Studies for M.Div. Equ. 9. Hartford Seminary West Hartford, CT MA 1996 Religious Studies 10. Hartford Seminary West Hartford, CT Certificate 1996 Black Ministries Program @ Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 11) ANSWER SHEET MINISTERhS INFORMATION FORM @ EDUCATION (continued)
11. Hospice Foundation Teleconference Living With 1999 Of America Pittsfield, MA Grief: At Work, At School, At Worship @ Awarded: A one year subscription to eInterpretation: A Journal of Bible and Theologyf; given by William P. Brown and John T. Caroll, Co-editors of the publication; gbased upon a recommendation from the faculty of Hartford Seminaryh; award given yearly to three outstanding students of Bible and theology at the seminary. Member: American Association of Christian Counselors; member in good standing for the year 2001-2002; presently studying through this group a course called eExtradinary Womenf. +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ @ FAMILY
I am the mother of eleven children (nine natural children and two which were adopted at 16 years of age); I am the grandmother of nineteen little ones (and some not so little any more!); and when I married my husband a year and a half ago I was also blessed with his three children, his two step-children, and his twelve grandchildren. I am sure that my husband will be listing the erequiredf names and dates for his children on his profile, so I will list my children before my marriage to him (girls and years of birth - boys and years of birth -- as the profile asks). Neither of us have any edependant children living at homef. @ BOYS: GIRLS: JamesPeter Michael 12/18/67 Ellen Jean 07/04/65 Michael Edward 12/02/68 Santina Cara 08/17/69 Andrew Norman-Michael 08/24/70 Heather Elizabeth 10/01/72 Daniel William 06/17/76 Shannon Mary-Colleen 10/04/73 Thomas Chad 12/13/78 Kimberly-Lin Rebecca 10/16/84 Patrick Edward-Gregory 09/22/80 +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 12) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ PERSONAL EXPERIENCE QUESTION # 6: On a separate sheet of paper, please write a statement about your understanding of ministry and your personal ministerial style. Ministry is anything I can do to serve the Lord my God in relationship to others that He places on earth with me. Ministry is worship, hand holding during death or crisis, building homes for those in poverty, talking when someone is lonely. The touch of God comes through us, as we reach out to let others know that God is with them in a very real way. For me, my ministry deals with reality. I am in ministry wherever I go, and with whomever I am helping. My ministerial style is to ebe withf, to etalk withf, to elearn withf, to eworship withf those God has placed me amongst. The church is a great place for ministry, but then again, so is Godfs wide, wonderful world! @ QUESTION # 7: On a separate sheet of paper, please state your long and short-term professional goals. My long term and short term professional goals are the same: to bring people to Jesus Christ and teach them of His wonderful, never ending, saving love. To be more specific, I originally had hoped to work in the field of eprofessional ministryf through a church or an institution at which I could serve others through faith. I felt a strong call from God to be eout theref - ein the fieldf - helping, giving hope, bringing people through difficult times, and setting an example of what faith can bring us to and through. (Or should I say eWHOf faith can bring us to -- and then through!) I trained specifically in the fields of youth, disabilities, crisis intervention, advocacy, networking, health, music, elderly issues, and abuse. The programs I was putting together as Director of Special Ministries at the First Church in Winsted reflected this. I enjoyed the wonderful music programs there and tried to participate in them and help the youth to participate in them too. I also tried to include the youth during worship time. And, I attempted to create an atmosphere of awareness within the church concerning the needs of youth, of those who face difficulties and hardships, and of those in need of special care in ministries and in life. I tried to teach about, be inclusive of, and Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 13) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ provide programs and facilities for people who faced difficulties that stemmed from physical, mental, emotional, social, age related, financial, family, and/or spiritual problems. Understanding and care are the first steps in helping people reach the potential they have within them; and, I might add, helping others in this way also allows those helping to reach the potential they have inside of them too. I enjoyed this ministry at the First Church and was quite content with continuing to develop it when God seemed to have another plan in store for me, and I was called as the pastor of the First Congregational Church in Torrington, CT. As it would be advantageous spiritually for the people I was ministering to as the Director of Special Ministries and as I was nearing completion of my requirements for ordained standing, the denomination I was serving and training under (UCC) licensed me with privilege of sacrament to carry out this ministry. This conferring of licensed status, placed my name and other pertinent information into the denominationfs national system of record keeping for licensed, commissioned, and ordained ministers -- and, of course, into the process of matching churches with potential pastors. Thus, came the call from the Torrington church. I have been a solo pastor since that time (1994) until my recent marriage in 2001. As solo pastor I loved most of the eworkf, but found myself unable to devote the time to especial ministriesf that was my first love. I pastored in Torrington for two years intending when I left to again return to and concentrate on a ministry such as I was developing at the First Church in Winsted. But, again, God had an alternate plan for me!! I became the pastor of the First Congregational Church in Otis, MA -- the pastor of The New Boston Congregational Church -- the chaplain for the Sandisfield Fire Department -- and the chaplain for the New Boston Convalescent Home. To understand this ministry, one has to realize that there was not another pastor for a half hour driving radius from the two churches!! I was very much alone in that geographical area and I ministered to all that were there. It was a tremendously huge ministry -- which I tried to keep on a one on one personal contact level with all the people. I was doing more funerals a month than other pastors were doing in a year; I was serving convalescent homes and hospitals that were not only a half hour to an hour away from the church - but that were at least an hour apart from one another; I was ministering to towns rather than parishes; I covered all ages, all problems, and all faiths; and, eventually it became necessary for me to also take on the responsibility of being the organist and choir director for these two churches at the same time that I was pastoring them. Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 14) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ I loved being at these churches and I loved the ministry I was doing, but it was a job that needed about twenty pastors, not one. I was finding that I had little time for my own spiritual growth and nurturing, for my family and itfs care, and for the development of the special ministries which I love. I was also finding that I was becoming physically unwell because of the tremendous hours I was putting in per weekly (over 100) and the lack of sleep I was getting. I had been at these churches for approximately six years -- loved it greatly -- but went to the Lord in prayer because I felt I could no longer continue at that pace and I knew there was no other answer but to leave that ministry because there was simply so much ministry to do and no other clergy people coming to help do it. I was ever so diligent in my depth of soul prayer to my Lord concerning my direction in ministry. I knew I needed to leave the ministry I was serving, yet I knew the Lord would have me to stay there at that time. I prayed, eLord, send me someone to help me if you want me to stay.f A constant prayer -- and one which the Lord answered richly. I met my husband, David in January of 2001 and married him in April of that year. When we met, we knew that the Lord had brought us together and that He would have us to serve Him in ministry together. We knew not which direction our ministry would take, as I was a liberal Congregationalist from the north and he was a fundamental Baptist from the south. But we did know -- for certain -- that the Lord would have us serve together. And we knew too, that if that was the Lordfs will, then He would give us the place to serve and provide us with the answers and understanding of how to do it if we would be obedient and listen to Him in prayer. And that is what we did, and the Lord asked us to serve together here in the north. I had originally put in my resignation to the two churches I was serving, but one (The First Congregational Church of Otis) asked us to stay, with the understanding that David would help me with the ministry there as co-pastor of the church. This was the biggest blessing of my life and of my ministry for the Lord!! David is an excellent Bible scholar, preacher, and teacher. He is well versed in his studies and enjoys and excels in teaching what he knows. I, on the other hand, love to present homilies, teach by story and example, and develop the artistic forms of Bible presentation. David is diligent about Christian Adult Education and finds it an essential form and completion of the Sunday preaching experience. I prefer to work in this area with adults who are considered echallengedf (i.e. who have mental or emotional learning disabilities and need special care as they learn). David is also excellent at and enjoys leading menfs study groups and/or Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 15) ANSWER SHEET MINISTERfS INFORMATION FORM @ groups with a more evangelistic nature to them. I enjoy programming and leading womenfs groups and minister and teach better in a very hands on, realistic way. He runs meetings well and is a good administrator -- I keep the records straight and provide us with needed printed materials. He ministers well to young adults and teens -- I to small children and babies. He likes to do the preaching at convalescent homes while I provide the music -- we both love to do the visiting. He counsels well as people are in need of information, guidance, and direction -- my skills come in the form of crisis intervention, hospice, bereavement, and grief. He baptizes adults in believers baptism and follows up with discipleship -- I bless the children through our sacrament of baptism and complete this act with confirmation classes and confirmation. He does well at weddings -- I at funerals. He brings stability and strength to the ministry -- I bring compassion and fun. He is formal and straight forward -- I am laid back and experiential. He delights in my ministry -- and I in his -- and we learn together as we teach others and lead them to the saving knowledge of the Lord, Jesus Christ. I have found that in ministry, I am only half of the equation -- only half of the information -- only half of the spirit with which God wishes to bless his people. I find that David and I are an excellent ministering team and that we are able to reach far more types of people and far more needs of people together than we are separately. I shall go back to the original question asked: eWhat are your long and short-term professional goals.f Again I shall answer -- eMy long term and short term professional goals are the same: to bring people to Jesus Christ and teach them of His wonderful, never ending, saving love.f How do I now see this happening in my present and future ministry? I see this happening as a ministry team with my husband. He the more formal, more straight forward preaching, teaching part of the co-pastorate and I the more ebeing withf, more compassionate, supportive part of the co-pastorate. Our former co-pastorate position allowed each one of us to develop, to utilize, and to share our most positive pastoring skills to their fullest. We were able to help one another and support one another in the ministry setting and in the necessary preparation for that setting. We enjoyed working together and find that the Lord has set in our hearts not to work apart in our ministries. Thus, we will be applying together now and in the future for co-pastorate positions where we can serve the Lord as we seek to bring others to Jesus Christ and to teach them of His wonderful, never ending, saving love. +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 16) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ PROFESSIONAL INFORMATION Under this section there were eight questions asked -- two of them listed as enumber 5f. As I feel that one of the # 5 questions requires a lengthier answer than all the other questions (it deals with particular theological positions), I will put that at the end of this paper under a separate heading (ePROFESSIONAL INFORMATION -- EXTRA QUESTION # 5f). The other seven questions will be listed here in this section marked by number, with the question repeated, and the answer given. There was no # 6 in this section. @ QUESTION # 1: Participation in and concern for the field of religious education and youth: eReligious educationf is a term that is often associated only with youth. This is unfortunate because it tends to limit our understanding of what true religious education is, what it does (or is able to do), and who it is intended for. We are all on a journey with Christ; we are all on a faith journey in our lives. We need to seek our Lord continuously and increase our knowledge of Him and his saving grace. We are never too old to learn about God. There is such a vast wealth of information and inspiration for all of us to avail ourselves of. Christians need to study together, to prayer together, and to worship together. That is what strengthens us in our daily walk and what brings us to a fuller understanding of the God we so love. @ @ QUESTION # 2: Attitude toward and practice as regards pastoral visiting: I have always tried my best throughout my pastorates to continually visit people in their homes, in hospitals, and in convalescent homes. Pastoral visitation is a lifeline to the church and to faith; I might add, however, so is visitation by church members. It takes everyone to be a family of God -- not just the clergy who are serving that family. Visitation is a means of bonding hearts, solidifying friendships, empowering faith, and supporting one another as you travel the road of life. People need people. I attempt to visit all parishioners and others the church is serving the best I can as time allows; visitation to those hospitalized, shut-in, bereaved, elderly, or in crisis is, however, critical, imperative, and takes precedence over all other visits. Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 17) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ QUESTION # 3: Understanding of and attitude toward the role of preaching in worship: Preaching is the central core of worship. However, if the hymns, prayers, readings, and Scriptures do not contain a unifying theme, the sermon looses its impact. The total liturgy must also be relative to life and address the concerns, needs, and questions the parishioners have as they relate to both their faith life and their daily life. Preaching should teach; preaching should instruct; preaching should inspire; preaching should cause one to think and question. Preaching needs to be alive and have the ability to make Godfs Sacred Word relative, interesting, and hopeful. Preaching should make one hungry to learn more and more about the God they love; it should lead one to knowing God better on both a faith and a personal level; it should bring about the desire to say eyesf and ethank youf to the Lord for the precious gift of salvation through his Son!! @ @ QUESTION # 4: Attitude toward the administrative function of the pastorate: There is an extensive amount of administration that a pastor must do to be an effective leader for the church. It takes quite a bit of time to eprocess the paper workf, but it improves the effectiveness of all the other tasks that the pastor is responsible for. Administration is a broad term and should include levels which deal with the church itself, the church and the community in which it exists, the church and itfs denomination, the wider church on ecumenical terms, and the church and society. The pastor should keep himself/herself abreast of all that is going on and be able to effectively relate that to the church, effectively keep records, and effectively offer leadership advise concerning the issues involved. Administration also involves meetings, office time, phone calls, e-mails, and other types of contact formats. The ability to effectively plan, implement, and carry through ideas and programs is also a must. @ @ QUESTION # 5: Interest in and attitude toward pastoral counseling: Pastoral counseling is a must for a helping pastor. Faith and spirituality cannot expand if pressing issues need to be addressed. People are distracted from their faith growth if they are stuck behind the hurtles of Rev. Lin McGee Date: 11/10/02 -- Profile updated from 3/7/96 (pg. 18) ANSWER SHEET MINISTERfS INFORMATION FILE @ @ life. Pastoral counseling should be able to help people over these hurtles and onto the road of health. It should also offer a substantial, concrete, long standing basis on which to build (or re-build) onefs life by offering Godfs Word to those in need in a relevant and meaningful way. People need to know that their life has value, that God cares about their problems, and that He can offer them a way to not only get past their difficulties but to actually thrive and grow in the midst of them. @ @ QUESTION # 7: On a separate sheet of paper, please comment on your thinking with regard to social issues within the church. How do you think the local church as a body should react to social questions and issues? This is a difficult and sensitive area of ministry. Naturally, we must individually, and as a body, remain faithful to our Scriptures whenever we seek direction in regard to social questions and/or issues. Unfortunately, with the enew realmsf of social reality today (particularly within the field of medicine -- such as with bioethics) exact Scriptural reference cannot always be found for precise situations. We then, consequently, find that social, cultural, and personal einterpretationsf jump into play as conclusions are drawn -- some brought about by much intelligent and diligent study, others, however, derived through avenues of prejudice and/or preconceived notions. We must remain faithful and at all times be careful to call upon the Lord for His guidance in these matters. We must remain open minded as we seek out the truth of the Scriptures as it relates to our present day questions and concerns. And we should very cautiously, very critically, and very wisely ascertain through our studies the most scholarly spiritual consensus that there is concerning the matter (or matters) at hand. We must remember that if there is no precise directive and/or conclusive statement within our Bible concerning a particular social question or issue, then we must stand strong and unwavering for that which we have come to believe is the truth according to the Word of God while, at the same time, respecting and acknowledging the view point of others who have come to a different understanding of Godfs Word after much personal, serious, open minded, spiritual, and scholarly study. Respect is the key. A congregation should never be expected to support and uphold the opinion of a church leader on difficult or divisive subjects which are not clearly defined in the Bible simply because of his/her leadership position. Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 19) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ We must also remember, however, that if there is a precise directive and/or conclusive statement within our Bible concerning a particular social question or issue, then we must never, under any circumstances, equalifyf, cheapen, change, disregard, disrespect, over look, set aside, lessen, or depart from Godfs Holy Word. The Word is the same yesterday, today, and forever irregardless of social, cultural, or popular opinion changes. We must not be a part of the slippery slope that moves us further and further away from the truth of the Word of God as we accept or try to efit inf to popular beliefs, be non-confrontational, be epolitically correctf, or simply take the road of least resistance. This stand we must take does not, however, preclude us from ministering with an open heart to those in need who may have made a choice for or be living by others standards. Concerning esocial happeningsf, I feel that if a church as a body wishes to support certain causes, missions, or events, it should do so. There are many social concerns and issues today, the support of which can be backed up by Scripture. @ @ QUESTION # 8: What is your attitude toward the emphasis upon local church autonomy and voluntary fellowship which distinguishes Congregational polity? Local church autonomy allows Christians to determine, define, and develop practical theological issues in the way that is most suited to their mission, ministry, church culture, membership size, location, needs, interests, abilities, finances, and goals. Each church family is unique and, through the principle of autonomy, they are able to design and implement that which they understand to be the best avenues for success in their particular church. It is also important for us to remember as we discuss local church autonomy, that it is the correct Biblically standard for church operation. It is a treasure that autonomous churches are offered the opportunity to fellowship with one another on a volunteer basis. Support is offered, ideas are shared, skills are sharpened, knowledge is transferred, resources are brought to light, inspiration is given, and Christian friendships and bonds are established. Voluntary fellowshipping amongst the churches does not infringe upon the local churchfs autonomy; it does, however, offer a strength that one cannot find alone. @ +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 20) ANSWER SHEET MINISTERfS INFORMATION FORM
PROFESSIONAL INFORMATION -- EXTRA QUESTION # 5 QUESTION # 5: On a separate sheet of paper, please make a statement regarding your theological position. In particular, your statement should include, but not be limited to, your views on salvation, baptism, communion, church membership, scriptures, etc. Jesus Christ is my personal Lord and Savior, and I envision my sense of God through my understanding of Him. It is important to me that God came to us in the form of a human on earth. I do not know how to understand life or make decisions concerning life without the example that Jesus set while He was here on earth. I study Godfs Word daily and try to apply all of Christfs teachings to my life situations. I believe that God implants the Spirit within us, and thus enables us to hear and understand His Holy Word. I do not know what I would do without Christ as my Lord and Savior. How does one live in this world without the blessed assurance of heavenly hope through his precious gift of Life? Concerning specific theological terms: 1. SALVATION and has delivered us from evil. A continuing process, our concept of salvation has developed from the redemptive acts we have attributed to God throughout human history. Initially in the Old Testament, the idea centered around rescue from harm, captivity, and/or death. After the Israelites escaped from the hand of the Egyptians, our eSong of Moses and Miriamf recounts this saving act, and the recognition of God as the saving factor for his people: (eThe Lord is my strength and my song; He has become my salvation.f Exodus 15:2). Understood, is that the people faced something that they could not save themselves from -- they are distressed, overwhelmed, suffering, helpless. Interjection into the situation from which the people cannot escape without a powerful, loving, concerned deliverer takes place through the hand of God. Safety, security, happiness, and peace come about for the selected people through the action taken. God is recognized to be both the initiator and the procurer of the action taken, thus, thanksgiving and gratitude for the new state of being for the people belongs only to Him. Though the concept of salvation from harm in the New Testament was a continuation of the thought, actions, and proclamation established in the Old Testament, the emphasis of redemption began to focus more and more on Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 21) -- Salvation is a preservation and a deliverance. Historically, we are a people who believe that our God has been with us ANSWER SHEET MINISTERfS INFORMATION FORM @ @ deliverance from the powers of Satan, sin, and eternal death. This deliverance was to come about through the direct actions of Jesus Christ. (eChrist Jesus came into the world to save sinners.f 1 Timothy 1:15). We are to believe in the Christ, profess Him as Lord and Savior, have faith in his promises, and follow his commands. (eI am the door: by me if any man enter in, he shall be saved.f John 10:9). The main emphasis also shifts from etemporalf salvation to eeternalf salvation. (eWhosoever believeth in him should not perish, but have everlasting life.f John 3:15). Again, the New Testament presents the helpless/deliverer/redeemed/grateful process for salvation. For Christians this would denote that we confess to the Lord that we are helpless on our own against the powers of evil, that we believe in and rely upon the powers of Jesus Christ to save us from this evil, that we recognize Him as our Lord and Savior, and that we are forever grateful to Him for this gift of life. We also recognize that we do not have to wait for our physical death to be saved. We believe that we are ein processf as we live out our lives through the grace of God. We understand ourselves to be his people, loved and cared for, protected and sustained, his heirs through the actions of Christfs life. (eYou are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ.f Galatians 3:26). Satan does not control our lives, we have the power to strive towards God day by day in every action we take through Jesus Christ. Through Christ comes about the enew creationf. His life, death, resurrection, and ascension will bring about the presence of Godfs eternal Kingdom. When we think of this promised time to come, we recognize that the esalvationf given incorporates all creation since beginning time. Our Scriptures say, gAnd he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, to be put into effect when the times will have reached their fulfillment -- to bring all things in heaven and on earth together under one head, even Christ.h Ephesians 1:9. The historical event witnessed so long ago, is both the means by which salvation is brought about, and the guarantee from our God that this eternal promise will come. That which we live now through our faith, is the forerunner of the time of the Second Coming of our savior Jesus the Christ, where will be found the fullest and final understanding of salvation. @ @ 2. BAPTISM & COMMUNION Rev Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 22) -- Sacraments are an outward sign of that which is taking place within your soul; they are given by God and are profoundly sacred; they allow us to experience Godfs touch upon us more intensely; and ANSWER SHEET MINISTERfS INFORMATION FORM @ @ they were (according to our mainline Protestant theology) established and ordained by Christ as He walked the face of the earth: (Baptism: gAs soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and lighting on him.h Matthew 3:16. Communion: gWhile they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples, saying eTake and eat; this is my body.f Then he took the cup, gave thanks and offered it to them, saying eDrink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins.f Matthew 26:26-28). The term sacrament comes from the Latin word sacramentum, which means oath. Inclusive within this meaning are allegiance, promise, fidelity, loyalty, obedience, and trust. Originally referring to the pledge given by the Roman soldier to Caesar, Christians have appropriated the term to signify this faithfulness to the Lord. Theologically, of course, Christians have differed over the centuries (and even at the present time), on the precise scope of what is or is not to be considered a sacrament. Hugh of St. Victor, who lived in the twelfth century, listed approximately thirty sacraments in his work, De Sacramentis Christianae Fidei. Peter Lombard, in his greatest work, Sententiarum Libri Quatuor (approximately 1156-7), was insistent upon recognizing only seven sacraments; offering great insight in the work on distinguishing sacraments from sacramental. (The seven sacraments being baptism, communion, confirmation, penance, extreme unction, orders, and matrimony.) Of course, there was a lot of debate about his teachings too; until, finally, the Council of Florence (1439) and the Council of Trent (1545-63) affirmed the validity of his work. At that time, the Roman Catholic church and the Eastern Church accepted the decision of the Councils. The Protestant viewpoints (which differ) emerged as our traditions began to develop. As stated above, the mainline Protestant fellowship to which we belong (as with most mainline Protestant denominations) recognize only two sacraments (baptism and communion) and substantiate the validity of this claim by seeing in our Scriptures that Christ instituted and ordained them through a visible sign or ceremony, whereas he did not institute or ordain the actions considered to be sacraments by other theological groups. (Interestingly, the Quakers and the Salvation Army of today do not recognize any sacraments.) For me, the sacraments outwardly profess the faith I experience in my being; they are signs to me that Godfs love is always present and always available to us if we are faithful and obedient; they represent promises given and promises fulfilled by our God; they offer us strength in times of trouble, hope in times of grief, enrichment in daily living; my deep respect for them empowers me to make right choices in life, enables me to Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 23) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ have a greater depth in my prayer life, and facilitates my communication with God. They bring me tremendous hope and blessing as I realize that God reaches out and I must respond, I must accept and I must be faithful. They bring me peace, enrich my faith, and help me to both experience and fulfill my deepest spiritual needs and longings. They are that which I can etouchf in relation to the God I so love. The eprecise scope of what is or is not to be considered a sacramentf was not the only thing that Christians differed theologically on over the centuries in relation to the sacraments. Allow me to address the two sacraments recognized in Protestant theology separately: BAPTISM For us, within the tradition of our mainline Protestant fellowship, although we certainly do recognize ethe rite of purification by waterf, we stress the covenantal character of the sacrament more than its relationship to sin. In the baptism of infants, this covenantal character would be inclusive of God, the child, the parents, the spiritual sponsors (the Godparents), and the members of the congregation in which the child is being baptized. We recognize that those who speak on behalf of the child take upon themselves certain spiritual obligations and responsibilities Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 24) -- Over the centuries Christians have disagreed on what baptism accomplishes, what the purpose of the baptism service is, to whom it should be administered and at what age, how much water should be used and what action should be taken with that water, if the acts of anointing with oil and the laying on of hands should be included or not, what precise words must (or should) be spoken at the time of the baptism, how important the act of baptism is in a personfs faith life, how many times a person can (or should) be baptized, what a person is required to know or profess before the sacrament is administered, who is permitted to administer the sacrament to the person, where the sacrament takes place, if the person (or child) needs spiritual sponsors or not, what the requirements are for the spiritual sponsors, if a eChristian namef is conferred to the person at the time of the baptism or not, if the sacrament must take place within a formal service or not (and what that service must include and how embellished that service must be), if there is a particular time of the year at which the service must take place or not, if the baptism is a requirement for local church membership or not, and even ewhatf the sacrament is to be called. The few points of agreement are that water is the essential element used in administering the sacrament, that the sacrament takes place efor the remission of sinsf, that it professes a covenantal relationship between God and his people, and that the act incorporates the person receiving the sacrament into the family of God (the universal church for all time). ANSWER SHEET MINISTERfS INFORMATION FORM @ which are intended to nurture, lead, teach, and guide the child toward the ability to understand and accept Jesus Christ as his/her personal Lord and Savior. The eact of baptismf is only half of the equation in the process of an individualfs profession of faith. The other half of the equation is eConfirmationf. This is the time when, after the people who have stood before God and committed themselves to the spiritual care of the child have completed their task of bringing that child fully to Christ, the child himself or herself stands before God and the people of God to econfirmf those promises which were made on his or her behalf as a child or infant. They econfirmf that eyesf, these promises were true and of the faith which they now believe fully in -- they are the promises which the child (now young adult) accepts and takes on for him or herself; they econfirmf that eyesf what was spoken is now what is in their heart -- that they live that life of faith -- and that Jesus Christ is their Lord and Savior. The purpose of the sacrament, the meaning of the sacrament, the validity of the sacrament, the spiritual implications of the sacrament are not complete until both pieces of the equation (the act of baptism and the act of confirmation) take place. They are the two parts of the whole. When we baptize infants or young children the most common form of administering the water itself within our fellowship of churches is by aspersion (sprinkling) or affusion (pouring). Most pastors use the form of aspersion as it allows for the action of making the sign of the cross on the child when saying, gI baptize you in the name of the Father, and of the Son, and of the Holy Spirit.h It is also advantageous for making less of a mess and soaking the child or the childfs hair. I do use this method with infants and with children and believe it is wonderful; but I also use affusion when it is feasible because the poured water reminds us of the flowing water, the living water that is Christ. It is uncommon, but certainly not unheard of, for our fellowship to utilize the method of immersion (totally immersing the person in water) when baptizing someone. This method is usually reserved for the baptism of adults for safety purposes and issues concerning location. Our preference is to baptize within the church, during a worship service, with the members of the congregation present. Immersion presents a problem for us under these conditions because it is extremely rare that our buildings are equipped with a baptistery. Immersion is an important aspect of adult baptism, however, because though the Greek word baptein (from which we derive the word baptism) means eto dipf, we generally recognize that the English words ebaptizef and ebaptismf come from the Greek root word ebaptizrf which means eto immersef. It is also important to remember that when Christ Jesus himself when through the act of baptism He was, in fact, totally immersed in the water of the Jordan. Thus, setting the example for us, immersion becomes an important consideration in the baptism of adults. Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 25) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ It is important that we adhere to Biblical standards as we live out our faith. Christ was baptized as an adult; thus, adult baptism is correct. Those of us who practice infant baptism and/or the baptism of young children (and itfs counterpart, confirmation), believe that this form of baptism also has credibility from a Biblical standpoint. In the Old Testament we read, gThen God said to Abraham, eAs for you, you must keep my covenant, you and your descendants after you for the generations to come. This is my covenant with you and your descendants after you, the covenant that you are to keep: Every male among you shall be circumcised. You are to undergo circumcision, and it will be the sign of the covenant between me and you. For the generations to come every male among you who is eight days old must be circumcised, including those born in your household or bought with money from a foreigner -- those who are not your offspring. Whether born in your household or bought with your money, they must be circumcised. My covenant in your flesh is to be an everlasting covenant. Any uncircumcised male, who has not been circumcised in the flesh, will be cut off from his people, he has broken my covenant.f (Genesis 17:9-14). Our God is a God of covenant and promise; and He made circumcision the necessary rite through which males were brought into his covenant with Abraham. Circumcision represented the outward sign of the inward reality. (As baptism is also the outward sign of the inward reality.) The ritual of circumcision accomplished onefs entry into the Old Covenant. (In the New Testament we see that the ritual of baptism accomplishes onefs entry into the New Covenant.) Our Scriptures state in Genesis 17 that the infants and young children were to receive the outward sign and enter the old covenant. They did not give their consent or proclaim their desire to enter into the covenant with God; rather God decreed that it should be so. The entire household entered the covenant. It was the same Jewish people from the Old Testament that entered into the New Covenant through Christ Jesus. Peter told them on Pentecost, gRepent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off -- for all whom the Lord our God will call.h (Acts 2:38-39). If the New Covenant did not included infants and young children as much as the old covenant, would not Paul have given them this instruction in his letters to the churches? If they were continuing in their practice of, gAs for me and my household we shall serve the Lord.h (Joshua 24:15) and it was an incorrect action within the New Covenant, would it not have created the need to establish the new rules which would exclude their children from the blessings of the Lordfs covenant with his people? Rather, we see in Acts 16:15 that the Lord opened Lydiafs heart to respond to Paulfs message and Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 26) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ eshe and the members of her household were baptized.f Paul himself states in 1 Corinthians 1:16, gI also baptized the household of Stephanas.h Concerning our other practices as they relate to the sacrament of baptism: We baptize eIn the name of the Father, and of the Son, and of the Holy Spiritf, as we are a people who believe in a Triune God. We baptize one time, and one time only. The sacrament is administered by our clergy with the assistance of a deacon or a deaconess of the church; preferably during a Sunday morning worship service at a church. In general we do not use anointing oil or lay hands on the person being baptized unless it is requested by the person or the personfs family. Though desirable, baptism is not usually a specific requirement for membership into our churches. One of the questions directed to the parents during the baptism of an infant or young child is, gBy what name shall this child be called?h - an indication of the fact that our Lord God knows each of us by name and wishes a personal relationship with each and every one of his children. The act of baptism can take place at any time of the year. We call it eThe Sacrament of Baptismf. The important thing to remember is that (no matter what the specifics of our particular faith traditions) baptism in and of itself does not save a person. We are saved only through our faith and belief and acceptance of Jesus Christ as our Lord and Savior. gFor it is by grace you have been saved, through faith.h (Ephesians 2:8). Baptism does not save us, rather it is the outward sign by which we profess the faith within us. For adults (believers baptism) it signifies and proclaims that we have, indeed, taken the Lord Christ as our Savior and that we choose to live out our lives in such a way that it reflects our personal relationship of faith and obedience to Him. For infants and children, it affirms that a faith such as this lives within those who stand before God and his people and pledge to care for the infant/child being eblessedf, ededicatede, epresented to Godf, ebaptizedf, eChristenedf, ebrought ritually into the care of the family of Godf, in such a way as to lead, direct, teach, guide, and set the example for that infant/child which will bring them to the place where they will eprofessf, eproclaimf, econfirmf for themselves, the faith proclamations and promises made for them. eConfirmationf (as we call it) is the sacred act whereby the baptized child, now an adult, stands before God and his people him/herself and outwardly states their faith believes and that eyesf, they have entered into a personal relationship with Jesus Christ and they have accepted Him as their Lord and Savior. We want to remember that the sacramental/sacred act itself does not save anyone. And the same is true in relation to those who have not gone through the outward sacramental/sacred act before they die. We are saved Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 27) ANSWER SHEET MINISTERfS INFORMATION FORM @ only by his grace through our faith -- not esavedf by the sacramental/sacred act or eunsavedf because of the lack of it. COMMUNION Some of the points which they have disagreed on where: is Christ truly present in the sacrament or is it a symbol and representation of Him?; what is the sacrament called?; who is allowed to administer the sacrament?; how often and under what circumstances is the sacrament performed?; who is or is not allowed to receive the sacrament?; what is the recipient required to do before receiving the sacrament?; what elements are to be used for the body of Christ and the blood of Christ?; what are the words of institution and consecration for this sacrament?; how should this sacrament be administered and received?; in what order are the elements given?; when should the sacrament be offered; is the sacrament necessary for salvation? The points of agreement would be these: the origin of eThe Lordfs Supperf; who instituted eThe Lordfs Supperf; for what purpose was it instituted? Our God has always been a God of deliverance. Christ came that we might have eternal life. It was He himself that instituted this esacramentf while He was on earth. We see in the Bible that He shared a Passover meal with his disciples at which He etook bread, and when he had given thanks, he broke it and said, eThis is my body given for you; do this is remembrance of mef. In the same way, after supper he took the cup, saying. eThis cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of mef.h (1 Corinthians 11:24-25) As we can see, straight from the Bible we know for sure that the Lordfs Supper originated from the Passover Meal, it was instituted by Christ himself, and it was put into place that we might all remember Christ and the tremendous sacrifice that He gave which was to bring us eternal life. Within our tradition, we understand that the elements of communion represent (are symbols of) the Christ. We do not believe in transubstantiation as some faiths do -- which is the doctrine that states that the elements are the literal (actual) body and blood of Christ. This esymbolf of the Christ is certainly a powerful means of calling to mind (remembering, as Christ asks us to do) the gift of salvation that He brings unto us, the tremendous and loving sacrifice He made for us, and the reality of who He is to us (the Messiah, the Savior, the Holy One, our Lord). This esymbolf of the Christ also brings to mind that we are to fellowship together as his family, as his disciples, as the body of Christ Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 28) -- As with the sacrament of baptism, Christians have also disagreed theologically over the centuries in relation to the faith aspect of and the practical aspects which concern the sacrament of communion.ANSWER SHEET MINISTERfS INFORMATION FORM @ @ on earth. We see clearly in the Scriptures (1 Corinthians 10:16-17: gThe cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body; for we all partake of that one bread.h) that partaking of this sacrament draws us into the family, the body, of Christ; it reminds us that we are one in Him; it reminds us that we are to continue in his ways on earth; it reminds us that we are a faith family following the commands of our God. This esymbolf also offers us hope, brings us feelings of comfort and peace, strengthens us for the journey, calls us into covenant, teaches us humility, and places us in touch with the holy. Within our tradition, we most commonly call this sacrament eThe Sacrament of Holy Communionf. Others refer to it as eThe Eucharistf (which means thanksgiving), eHoly Communionf, eThe Lordfs Supperf, eThe Last Supperf, eMemorial Supperf, eLove Feastf, eBreaking Breadf, ePassoverf, eThe Passover Mealf, eThe New Passoverf, eBody and Bloodf, eThe Mealf, eBread and Winef, eThe Great Thanksgivingf, eThe Sacrament of the Tablef, and eThe Sacrament of the Altarf. I believe that the etitlef used indicates the important aspect of the meal to those celebrating the sacrament. In other words, are they emphasizing thanksgiving, or sacrifice for sins, or fellowship, or spiritual food, etc. I believe our fellowshipfs most commonly used and accepted etitlef indicates that we respect the sacrament as a tremendously sacred, holy way of being in communion with our God. Within our tradition the ordained clergy or licensed clergy with privilege of sacrament consecrate the elements of the sacrament. It is then distributed (usually) by the members of the deacon board of the church to those who wish to participate. Others may also distribute the elements, but in general it is done by the deacons and deaconesses. Within our tradition the sacrament is offered in our churches on the first Sunday of every month during the Sunday morning worship service; and with great regularity at the Easter and the Christmas worship service. We also take this sacrament to those who are in the hospital, in the convalescent home, or shut-in at home. We do administer it to the sick whenever they request it; we do not, however, consider it a part of the sacrament of elast rightsf (extreme unction). The sacrament can be requested at any time and administered at any time, but in general we adhere to the times just mentioned. It is unusual for us to include the Sacrament of Communion at a wedding service, a baptism service, or a funeral. People may receive this sacrament as often as they wish. They are not, however, obligated or required to receive the sacrament a particular number of times, at particular times, or for particular reasons. Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 29) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ Many churches practice eclosed communionf (only members of the church can partake), some eopen communionf (all those wishing to receive the Lord may partake), and some a system of partially closed communion (those who meet certain criteria may partake whether they are members of the church or not). Within our tradition, those wishing to receive the Lord may call themselves into repentance, examine their conscience, ask forgiveness of their sins, prepare their hearts to receive the Lord, and then partake. You do not need to be a member of the particular church in which you are receiving, nor do you need to be a member of our particular faith fellowship. Some individual churches do restrict very young children or those who have not yet been baptized from receiving. We do not recognize the need for a econfessorf before God, the need to abstain from food or drink for a specified period of time, or the requirement of certain prayers prior to receiving the sacrament. To administer the sacrament, we use different elements of echoicef. In general, the most common practice is to use bread which has been cut into small squares (regular white bread, which can be purchased at the local supermarket) and grape juice. It is not uncommon for many of our churches to choose wine as an element rather than grape juice, though this practice is becoming more uncommon than it was in the past. It is an important theological symbol to use ethe fruit of the vinef for the purpose of representing Christfs blood; within our practical theology, however, it is not crucial which efruit of the vinef is used. In my thought, grape juice is the better choice because it offers the opportunity to participate in the sacrament to more people. Often, with the use of wine, those with particular personal preferences, physical afflictions, medical situations, or age situations will not be able to participate. (Do remember, in all theological discussions about the eproperf elements that it is we who place these requirements upon ourselves and it is God who gives the blessing -- in other words, we do not bring about the blessing of the sacrament through the elements we choose to use; nor do we negate the blessing God chooses to bestow upon us by using a edifferentf available liquid or even symbolic representation of a liquid (such as in times of war when a liquid is unattainable) to represent the life giving blood of the new covenant with Jesus Christ.) For the bread, though not a common practice, we also substitute other types of bread (rye, wheat, etc.), processed communion wafers, and/or motzo. Many insist on unleavened bread because that is what Christ used at the Passover meal. Unleavened bread was a representation to the Jews of the purity of being Godfs people, a reminder of the affliction and bondage that they lived under in Egypt, and a sign that God delivered them when they (in great haste) left the land of Egypt. All important theological considerations but, again, rather than concentrating on the element itself, concentrate on the blessings of God. One time, a church I Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 30) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ was serving, was to receive communion during the Easter sunrise service which took place at the near-by river. The deacons, however, forgot to bring the elements. Gram crackers and juice that the kids and I had in the car were made use of -- and, we were all blessed!! Our words of institution and consecration for this sacrament will come directly from our Scriptures; many using: gThe Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, eThis is my body, which is for you; do this in remembrance of me.f In the same way, after supper he took the cup, saying, eThis cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.h (1 Corinthians 11:23-26). Most also will consecrate the elements and have the deacons take them out to the people in the pews rather than any of the means used for distribution when the people come forward to the alter. The bread is consecrated first and then the cup, and we tend to ecommune togetherf (with at least the cup if not with both the cup and the bread). This is one of the reasons we make use of the small, individual (glass or plastic) communion cups. In general, it is not our custom (although it is certainly permissible) to include other church offerings at the time of the celebration of this sacrament (such as and agape meal, a baptism, foot washing, anointing, etc. There is no time during the year or day when we are not eallowedf by church tradition to celebrate this sacrament. We do not believe as some that participating in the sacrament is morally necessary for salvation (which means to them that without the grace of this sacrament it would be impossible to resist the temptations which lead us into the sins which keep us from attaining eternal life.) Remember, we believe that we are saved only by His grace through our faith (as the Scriptures tell us). For me, the sacrament of communion is a tremendous blessing; a means by which God touches my soul in such a powerful, holy, and eternal way. Each time I come to the Table I am reminded so powerfully that God is God and there is no other; that through the Lord Jesus Christ I might come to eternal time with my God; that it was his great sacrifice and gift which provide me my one and only way to salvation. I am bless and renewed and strengthen each time I receive; I am empowered that I might live my life more faithfully as a disciple of Christ. I am so thankful for this gift, this offering of hope and peace, this offering of strength for the journey, that I am filled with the joy and love of my Savior each time I receive. When serving communion I prefer to have a whole slice of bread before me which can be held and broken before the people with these words of consecration, ethis is my body, broken for you. . .f ---- I also prefer to Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 31) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ use a chalice which can be raised to the Lord in thanksgiving with these words of consecration, ethis is my blood, the blood of the new covenant, shed for you. . .f ---- I also prefer that the small squares of bread distributed to the people be white bread so that the risk of someone having a problem with nuts in breads, seeds in breads, bitterness in breads, etc. is eliminated. The use of white bread also eliminates the sound of ecrunchingf when a group of people are consuming a hard element (such as motzo or crackers), which tends to distract people from the sacredness of the sacrament. Cutting the bread into the small squares before distributing them helps with sanitary concerns (when people are breaking off their own piece of bread from a larger loaf) ---- I also prefer to use grape juice because it allows for the opportunity to include more people who would like to participate. ---- I appreciate and usually use the method of consecrating the Bread and having the deacons distribute it to the people and then having the people commune together; next, consecrating the Cup and having the deacons distribute it to the people and, again, having the people commune together. I do use other methods of distribution, but this is the one that I am most theologically comfortable with. The format I use in the sacrament service are these: communion hymn, invitation to the Table, consecration and sharing of the Bread, consecration and sharing of the Cup, prayer of thanksgiving, communion hymn. Though not required, I believe it is an important act of respect for a clergy person to wear (at least) a liturgical stole while consecrating and/or administering this holy Sacrament. As Christ is our Messiah, our Savior, our Lamb of God, it is important to connect the theme of edeliverance from sinf within the two testaments (seeing the permanent fulfillment in Christ). As I mentioned before, our God has always been a God of deliverance. The lambs sacrificed in the Old Testament under the Old Laws brought about a temporary relief from onefs sin; The Lamb sacrificed in the New Testament under the New Law brought about a permanent relief from the consequences of onefs sin. Our God is a God of deliverance and all that was told and promised in the Old Testament came to pass -- our God is a faithful God!! Our God is a God of deliverance and all that was told and promised in the New Testament shall come to pass, for Jesus Christ is the true, permanent, unfailing, irrevocable, God given sacrifice which etaketh away the sins of the worldf. (John 1:29, gLook, the Lamb of God, who takes away the sin of the world!h) -- our God is a faithful God!! I find the correlation between the Old Testament sacrificial lamb and the New Testament sacrificial Lamb interesting and theologically important: We know that God had instructed Moses (in the Old Testament) eto take some of the blood [of the Passover lambs] and put it on the sides and tops of Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 32) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ the doorframes of the houses where they eat the lambs.f (Exodus 12:7). This was so that when the Lord passed through Egypt that night bringing judgment and striking down every firstborn - both men and animals - in every household, he would ePassoverf the houses with the sacrificial lambfs blood upon the doorframes. Christ is certainly our Sacrificial Lamb (Romans 3:25, eGod presented him as a sacrifice of atonement, through faith in his blood.f). Thus, accepting Him as such and placing His blood (the blood of the new covenant) upon the ehomesf in which we live (our bodies) (another reason why holy communion is so important to me), the Lordfs wrath epasses overf us on the day of judgment and He does not send us into eternal damnation (our due for our sins) because the sacrifice for them has been given. We are not eternally punished, but rather allowed to live in eternal time because the true sacrifice, the true Lamb of God, has paid the price for us; and though the sacrifice of the Passover lamb of the Old Testament was temporal and needed to be repeated, the sacrifice of the Passover Lamb of the New Testament is permanent and eternal. The Lord did say, (Exodus 12:13) ewhen I see the blood, I will pass over you.f He also said, (Exodus 12:14) eThis is a day you are to commemorate; for the generations to come you shall celebrate it as a festival to the Lord -- a lasting ordinance.f The Passover meal continues to be held in Jewish households today, commemorating their deliverance from the bondage of slavery under Pharaoh; our Passover meal continues to be held in churches today, commemorating our deliverance from the bondage of sin under Satan. We see in Exodus 12:5 that the Passover lambs had to be eyear old males without defectf. eYear oldf signifies ematurityf, for that is when the young lamb was able to fully exist independently of itfs mother. The term emalef indicates that the lamb had to be of the male gender rather than the female. And ewithout defectf meant that it could have no blemish upon it. It is interesting that Biblically we find that Christ, our Lamb of God, met all three of these erequirementsf. Luke 3:23 tells us, eNow Jesus himself was about thirty years old when he began his ministryf; Numbers 4:3 gives us the ematurityf requirements for priests: eCount all the men from thirty to fifty years of age who come to serve in the work in the Tent of Meeting.f We know certainly too that Christ was both eof the male genderf (Luke 2:6-7, eWhile they were there, the time came for the baby to be born, and she gave birth to her firstborn, a son.f) and ewithout blemishf (2 Corinthians 5:21, eGod made him who had no sin to be sin for us, so that in him we might become the righteousness of God.f) (1 Peter 1:19, ethe precious blood of Christ, a lamb without blemish or defect.f) Interestingly, the Passover lamb of the Old Testament had to be examined Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 33) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ for three and a half days to ensure that it was free from any eblemishf (Exodus 12:3) etell the whole community of Israel that on the tenth day of this month each man is to take a lamb for his family. . . (Exodus 12:6) etake care of them until the fourteenth day of the month, when all the people of the community of Israel must slaughter them at twilight.f Christfs public ministry, a time of incredible scrutiny by so many, was to last approximately three and a half years; culminating in his sacrificial death on the cross at etwilightf, approximately 3 p.m. (Matthew 27:45, eFrom the sixth hour until the ninth hour darkness came over all the land.f The ninth hour = 3 p.m.). The Old Testament also stated, (Exodus 12:46) eDo not break any of the bones.f [of the Passover lamb]. We know that when the soldiers came to break the legs of Jesus to accelerate his dying process so that his body could be taken down off of the cross before Sabbath began, they were to find (surprisingly) that He had already died (eBut when they came to Jesus and found that he was already dead, they did not break his legs.f John 19:33); thus, the bones of our Passover Lamb were also to remain unbroken. @ @ 3. CHURCH MEMBERSHIP To start with, it should be eobviousf and ean expectationf that someone seeking membership in a church family would be a person who takes the Lord Jesus Christ as their Savior and wishes to serve Him in the local, living body of Christ on earth. Unfortunately, this is not always the case; people will seek to join because of family pressure, obligation, responsibility, or harassment, ebecause it is the thing to dof, because their friends are joining, because they have been involved in a ministry of the church (such as music or womenfs group) and the pastor is pressuring them to join, etc. Church leadership should never assume that a person is seeking membership for the eobviousf and eexpectedf reasons. Rather, it is the responsibility of the church leadership to make sure that the person seeking membership has a clear understanding of exactly what church membership is, what it entails, and what it means in relation to their commitment to God. It is also their responsibility to make sure that the person is joining for the eright reasonsf. To ensure that these two responsibilities are carried out, the majority of churches have a process through which most people seeking membership must go. This process usually Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 34) -- Church membership is a term that is applied when someone ejoins a churchf. We recognize that, though our churches are autonomous and set their own erulesf for joining and belonging, in general, there are typically several econditionsf or estandardsf that are in place in the majority of churches.ANSWER SHEET MINISTERfS INFORMATION FORM @ @ includes spiritual, personal, and eteachingf meetings with the pastor, sessions with other people in leadership positions in the church, a confession of faith, a church vote, and (often times) a course to be studied and completed. There are others who are seeking membership who do not go through this general process because they are ecoming inf by letter of transfer, baptism, or confirmation. Most who are coming in by letter of transfer have already gone through the process of joining a church (usually of the same denomination or fellowship) and have been examined, given instruction, and prayed over concerning their relationship with Jesus Christ and what that would mean to them as a church member. They have also usually been instructed as to the policy and polity of the church and the denomination or fellowship they are ejoiningf. Typically people come into a church by letter of transfer because they have moved from one area to another and wish to be a part of a local church where they are presently residing. Others come in by virtue of baptism or confirmation. When we understand that people become members by baptism we are speaking of adult (or believerfs baptism). It is understood that they have studied and have accepted and professed Christ as their Lord and Savior. If someone has come into the care of the church (and are members of the echurch universalf throughout time) through infant or childrenfs baptism, they become members of the particular church they are attending when they complete their confirmation classes and, hence, have studied and have accepted and professed Christ as their Lord and Savior. Churches may include other erulesf for joining, but the above are the typical conditions set by the churches. Most of these econditionsf are spelled out in the churchfs Constitution and/or By-laws to some extent. Typically in a Congregational church there will be a vote taken by the congregation concerning the candidate for membership whether the candidate comes in by confession of faith, letter of transfer, baptism, or confirmation. There will also, typically, be a service (usually during Sunday morning worship) at which the candidate will be asked a few questions, where the membership will pledge to walk in faith with this person, and where the person is given their membership card and other church paperwork and/or symbols of the churchfs choice. As we said, it is of utmost importance that the leadership of the church sees that this whole process is carried through and is carried through properly and for the right reasons. People should not join a church because it is the one that is located in their neighborhood, or because their parents took them there as a child, or because they went through Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 35) ANSWER SHEET MINISTERfS INFORMATION FORM @ confirmation classes with their friends there and all their friends are joining, or because the pastor is pressuring them, etc. People must know and understand Jesus Christ as their Lord and Savior, they must understand the purpose of the church, they must recognize and be willing to fulfill (to the best of their ability) their responsibilities as a member of a church, they must know and understand the theology, the polity, and the practice of the church and the denomination or fellowship to which it belongs. One must be in agreement with the basic theology, mission, ministry, polity, policies, and practices of the church and the denomination/fellowship in order to be a good and supportive member. Membership responsibility usually includes (and, again, is usually written out to some degree in the Constitution and/or By-laws of the church) attending worship and other spiritual services on a regular basis, financially supporting the church with tithes and offerings, and working for the benefit of the church on projects and other endeavors. Membership means being a part of a family and family members care for and take care of one another. Membership means being the living body of Christ on earth and as such having the responsibility of bring the Word, the care, and the hope of Christ to others outside of the church. Membership means belonging to the family of God which means living your life by certain standards set for us by Christ himself in the Holy Scriptures. There are usually provisions written into the Constitution and/or By-laws too which will give the process by which a member can be disciplined and/or dismissed from the church membership for extreme improper or immoral behavior. This has been a long standing historical practice within our Congregational church system though it is not general put into practice in todayfs society. However one joins a church, worships in a church, supports a church, or behaves in the church and society, is it imperative to understand that being a church member is an extremely serious and an extremely sacred thing. It is not a social club, a place to exercise authority at meetings, a place to drop children off so you can go shopping, a place to complain and criticize. Rather, it is a place to learn about God and his Holy Word, a place to know Jesus Christ as your personal Lord and Savior, a place to give God all the praise and glory due Him, a place to help others to know the love of the Lord and the blessing of the wondrous gift of his Son. This is a place that has to do with eternal time!!! Our Scriptures say this: gWhere two or three come together in my name, there am I with them.h (Matthew 18:20) Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 36) ANSWER SHEET MINISTERfS INFORMATION FORM @ gThen have them make me a sanctuary for me, and I will dwell among them.h (Exodus 25:8) gCome, let us bow down in worship, let us kneel before the Lord our Maker, for he is our God and we are the people of his pasture, the flock under his care.h (Psalm 95:6) gGo up into the mountains and bring down timber and build the house, so that I may take pleasure in it and be honored, says the Lord.h (Haggai 1:8) gAscribe to the Lord, O families of nations, ascribe to the Lord glory and strength, ascribe to the Lord the glory due his name, bring an offering and come before him; worship the Lord in the splendor of his holiness.h (1 Chronicles 16:29) gTo you, O Lord, I lift up my soul; in you I trust, O my God.h (Psalm 25:1) gMy house will be called a house of prayer for all nations.h (Isaiah 56:7) gHear my prayer, O Lord; let my cry for help come to you.h (Psalm 102:1) gIn my distress I called to the Lord; I called out to my God. In his temple he heard my voice; my cry came to his ears.h (2 Samuel 22:7) gYou will seek me and find me when you seek me with all your heart.h (Jeremiah 29:13) gI sought the Lord, and he answered me; he delivered me from all my fears.h (Psalm 34:4) gCome, let us go up to the mountain of the Lord, to the house of the God of Jacob. He will teach us his ways so that we may walk in his paths.h (Micah 4:2) gServe him with wholehearted devotion and with a willing mind.h (1 Chronicles 28:9) gWorship the Lord with gladness; come before him with joyful songs.h (Psalm 100:2) gKeep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood.h (Acts 20:28) Rev. Lin McGee Date: 11/10/02 -- Profile update form 3?7/96 (pg. 37) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ gWe are Godfs fellow workers.h (1 Corinthians 3:9) gWhatever the God of heaven has prescribed, let it be done with diligence for the temple of the God of heaven.h (Ezra 7:23) gLove the Lord your God with all your heart and with all your soul and with all your strength.h (Deuteronomy 6:5) gEnter his gates with thanksgiving and his courts with praise; give thanks to him and praise his name.h (Psalm 100:4) gIt is by grace you have been save, through faith.h (Ephesians 2:8) gFaith comes from hearing the message, and the message is heard through the word of Christ.h (Romans 10:17) gThe Lord announced the word, and great was the company of those who proclaimed it.h (Psalm 68:11) gThe Lord is my strength and my song, he has become my salvation. He is my God, and I will praise him, my fatherfs God, and I will exalt him.h (Exodus 15:2) gTo all who received him, to those who believed in his name, he gave the right to become children of God.h (John 1:12) gEveryone who calls on the name of the Lord will be saved. How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can they preach unless they are sent? As it is written, eHow beautiful are the feet of those who bring good news!fh (Romans 10:13-15) gWe are therefore Christfs ambassadors, as if God was making his appeal through us.h (2 Corinthians 5:20) gTherefore, my dear brother, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know your labor in the Lord is not in vain.h (1 Corinthians gSing to the Lord, praise his name; proclaim his salvation day after day. Declare his glory among the nations, his marvelous deeds among all peoples.h (Psalm 96:2-3) Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 38) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ gLove the Lord your God and serve him with all your heart and with all your soul.h (Deuteronomy 11:13) gCome, let us sing for joy to the Lord; let us shout aloud to the Rock of our salvation. Let us come before him with thanksgiving and extol him with music and song.h (Psalm 95:1-2) gDeliver to the God of Jerusalem all the articles entrusted to you for worship in the temple of your God.h (Ezra 7:19) gWorship the Lord your God.h (Exodus 23:25) gAscribe to the Lord the glory due his name; bring an offering and come into his courts. Worship the Lord in the splendor of his holiness; tremble before him, all the earth. (Psalm 96:8-9) gThe glory of the Lord filled the temple of God.h (2 Chronicles 5:14) gAs God has said: eI will live with them and walk among them, and I will be their God, and they will be my peoplee (2 Corinthians 6:16) @ 4. CHURCH HISTORY The eChristian Churchf, of course, began with Christ. We believe that Jesus was about 30 years of age when He went about the countryside of Judea gathering together his first followers. These men and women were to travel with Him for approximately a three years period of time, watching Him teach, preach, and heal. These visual actions of the Jesus of History were to lay the foundational beginnings for those who were soon to become the followers of the Christ of faith. Originally, those that followed Jesus were, as He was, Jewish. Their tradition professed a monotheistic belief system, with their God residing in eheavenf. When we consider the other religions that existed at the time and their concepts of egodsf, espiritsf, and epowersf, I feel that it is an important and significant fact that our Christian religion developed out of this particular ideology. This is not to say that our church eseasonsf and Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 39) Church membership takes on itfs importance because of itfs immediate and intimate relationship with God. It is also eimportantf because of the sacredness, the holiness, the Godliness of the echurchf itself. Yes, the people are the ebody of Christf, the echurchf; yet, we must also consider the developing church itself down through the ages.ANSWER SHEET MINISTERfS INFORMATION FORM @ @ efestivalsf did not originate from the secular, pagan celebrations of the time; but it is to say that our core concept of creation, relationship, and life relates to one -- and only to one -- God. This becomes dramatically more significant as we confess our beliefs about the Christ in relation to eternal salvation. (gIf you confess with your mouth Jesus as Lord, and believe in your heart that God raised him from the dead, you shall be saved.h Romans 10:9) Eternal salvation was that which Jesus promised his followers if they were to believe and keep the ways of the Lord. And He asked that they go forth and make this known to all people in all times. His command to them was to gGo forth and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.h (Matthew 28:19). The task was immense, difficult, and often times dangerous, yet the Christ promised too that they (we) would not be alone on this endeavor. Before Jesus ascended into heaven after He had been raised from the dead, his promise was this: gAnd I will ask the Father, and he will give you another Helper, that he may be with you forever.h (John 14:16). And this ehelperf is our mighty Holy Spirit of God. Of course, the Spirit of God has always been with us, but it was at the time of Pentecost that the force, strength, and power of this Spirit was to be felt and understood by Christfs followers. We see in our Scriptures that the promise of this ehelperf gFilled the whole house where they were sitting. And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them. And they were all filled with the Holy Sprit and began to speak with other tongues, as the Spirit was giving them utterance.h (Acts 2:2-4). I believe this to be the promise fulfilled, the empowerment of the disciples, the birth of our eChristian churchf. Though, originally, the members of this echurchf did not have buildings such as we envision when we use the word echurchf today, they had ecommunityf. They were Christfs people, believers in the Word, and evangelizers of the message of the risen Lord. They began traveling about delivering the Good News of the gospel to others though they did not have the written Word as we have it today. Rather, theirs was an oral tradition. It was not until approximately 70 A.D. that the eChristian traditionf began to be written down. As the early church was forming and growing, it needed a cohesive understanding of itself and the basic beliefs to which it held. The documents which were compiled at that time by those who were with Jesus or knew of Him through one who was, contained his words and deeds and Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 40) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ proclaimed their critical connection to human salvation. This written apostolic witness of event (Jesus himself) and interpretation (the meaning of his life and teachings) is considered by believers (both then and now) to be Godfs revelation to his people. Thus, this initial apostolic information has been respected down through the ages in the church as that by which we understand ourselves and our relationship to God. We as Christians have determined our roots, formulated our belief system, and intrinsically connected Godfs Word as we understand it to our own personal faith concepts through it. The key component of our belief system is the death, resurrection, and ascension of our Lord Jesus Christ. This redemptive act within human history establishes salvation for all time for those who believe and follow Christfs way. As the church developed down through the ages, the formulation of itfs doctrines, dogmas, and creeds, were dependent upon this. Today, we also center our church year, celebrations, sacraments, and worship around it. Though we realize that culture and society have certainly played a role in the development of the church throughout time, we recognize that this redemptive act of our still now Living Lord defines who we are. Within this framework, basic theological tenants have been proposed and accepted within the eChristian churchf. Before the time of our ancestral fathers, there was no comprehension of the immediate presence of a loving and caring God. Deity existence exemplified majestic powers which determined, controlled, and punished both man and nature at the slightest whim. This is a devastating thought for me -- dehumanizing to the point of rendering manfs existence totally irrelevant. That is why I stress in my church theological understanding that Jesus and his followers were Jewish. Their ways and their beliefs are very important to me in relation to my corporate and my personal understanding of church and faith. Our belief system is developed and derived from a people who held to a monotheistic belief system rather than to empty, purposeless, paganistic concepts of magic, demons, and divination. (Imagine if you possibly can what our faith and our church would elook likef and eproclaimf had this been our beginning!) Our ancestral fatherfs ancient writings (which now comprise our Old Testament) tell of the birth of their nation (Exodus 19:5 eNow if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.f; Jeremiah 7:23 eObey me, and I will be your God and you will be my people.f) They recognize this nation Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 41) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ to be Godfs, they recognize themselves to be Godfs, and they recognize that this relationship is based on covenant. These are all very significant aspects to me, because it says to me that the ancestors from which I (we) came have a erelationshipf with God. For me, there is no other way to worship, to believe, or to understand God except through relationship with Him. For this enationf of people (as with myself), history and faith -- and everyday life events and faith -- are inextricably related. The Lord is as He says and does. Though patriarchal history and life were basically concerned with progeny, land, and blessing, the covenantal relationship still hinged on promise made and promise fulfilled. Godfs election of Abraham, Isaac, and Jacob and His relationship with them sets the stage for me for successive acts of both revelation and promise fulfilled. It is now the duty of the organized church (as it has been throughout time) to take this message of revelation and promise fulfilled forward, to bless and to inform, to teach and to preach, to bring others to the saving knowledge of the this Word, Jesus Christ. @ @ 5. SCRIPTURES Inspired writings from the hand of God are certainly expected to influence and inspire the lives of the people who confess belief in them. They hold authority for defining behavior, experience, and reality for individuals and the group to which they belong. We as Christians believe the above to be true. For us, our Scriptures are called the Holy Bible. This is our revealed ewordf of God; as such, we rely on it to tell us about God and about his will for us, his people. (2 Timothy 3:16,17 gAll Scripture is God breathed and is useful for teaching, rebuking, correcting, and training in righteousness, so that the man of God may be thoroughly equipped for every good work.h) The Bible stands at the center of both our lives and our worship of the Lord we love. The collection of literary writings which make up our Holy Bible are Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 42) -- Scriptures are sacred writings. Religions of the world that have Scriptures consider them to be divinely inspired. As such, it is understood that these written documents contain some kind of divine power or influence. They are believed to have been written down by men to whom the Lord revealed the information contained therein. Thus, they are to be believed as truth, honored as sacred, and treated at all times with the highest respect.ANSWER SHEET MINISTERfS INFORMATION FORM @ @ divided into two sections, the Old Testament and the New Testament. Though our Old Testament differs in the order for the books, the number of books, the names for the books, the chapter and verse numberings within the books, the endings for four of the books, and the underlying texts used, our Old Testament is more like the Hebrew Bible of the Jewish people than it is different. The Jewish people refer to these sacred Scriptures as Tanakh. They believe that Moses received the first five books of the Tanakh (the written Torah) and the oral Torah (which was passed on until it became transcribed by the rabbis into the Mishnah) from God himself at Mount Sinai. (The revelation given pertaining to God and his nature, the covenant relationship He has formed with his people, and the expectations and laws governing onefs life.) As Christians, we divide our Old Testament into three main groups:(1) the Pentateuch, consisting of the five books of Moses (Genesis, Exodus, Leviticus, Numbers, Deuteronomy); (2) the prophets, subdivided into the former prophets (Joshua, Judges, 1 & 2 Samuel, 1 & 2 Kings) and the latter prophets (Isaiah, Jeremiah, Ezekiel, and the twelve minor prophets); and (3) the writings: Psalms, Proverbs, Job, and the five scrolls (Songs of Solomon, Ruth, Lamentation, Ecclesiastes, Ester), Daniel, Ezra, Nehemiah, and 1 & 2 Chronicles. There are thirty-nine books in all. In order, the names of the books of the Old Testament are: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. Our New Testament consists of twenty-seven books which are divided into four major classifications: (1) Gospels, of which there are four, so named because they tell the egood newsf of Jesus Christ including his birth, baptism, ministry, death, and resurrection; (2) church history in the first thirty years or so after the death and resurrection of Jesus Christ; (3) twenty books in the form of letters (twenty-one if you include Hebrews, which is actually a homily); and (4) the last book, which is an apocalypse, or a revelation of Godfs will for the future. In order, the names of the books of our New Testament are: Matthew, Mark, Luke, John, Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, and Revelation. The Jewish people have also preserved their books known as the Apocrypha. Most Protestants do not accept the fourteen books included in these Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 43) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ writings as canonical. We have since the fourth century A.D. traditionally recognized only the other above mentioned writings to be sacred Scripture. Our measure for testing the authenticity of sacred writings would be: (1) if the writing was apostolic,(2) if it showed true doctrine, and (3) if it had widespread geographical usage.) Although we do not recognize the Apocrypha as sacred Scripture, we do, however, appreciate the value of the writings and often print them as a separate section between the Old and New Testaments in our Bibles, or place them separately at the end of our Bible, or (usually) place them together in a separately bound book. The Eastern Orthodox Church and the Roman Catholic Church do accept these writings as canonical and distribute them (more or less chronologically) throughout the Old Testament. The original text of the Old Testament is written in the Hebrew language with a few brief passages in Aramaic; the original of the New Testament is written in Greek; the original of the Apocrypha (except one book) was written in Greek. Almost from the beginning though, all of the books of the Bible have been translated into other languages. Today we have not only a multitude of various language translations (well over a thousand), but we also have different eversionsf within the various language translations themselves. The major ones constructed over time in the English language would be: the Cloverdale Bible (the first complete Bible in English 1535 A.D.), the Jerusalem Bible, the King James Bible, the Amplified Bible, the American Bible, the American Standard Bible, the Revised Standard Bible, the New American Standard Bible, the Good News Bible, the Living Bible, the New American Bible, the New International Bible, the New King James Bible, the New English Bible, and the New Revised Standard Bible, the Todayes English Version, the New Jerusalem Bible, and the New Living Translation. It is important for us to recognize the differences between the versions, especially in times of study. One recognizes that the older versions may be harder to understand or listen to, however, some newer versions may be paraphrases rather than accurate translations (making them are more of an interpretation than a proclamation). We must know and remember this when reading or teaching. As a Christian, I emphasize Jesus Christ in my life, in my worship, and in my teachings. For me, the Scriptures revolve around Him, with the Old Testament being used as prophecy which lead the way to Him and the New Testament descriptively and interpretatively teaching that He is the Lord and Savior, fulfillment of all that was, is, and will be. Whereas the Jewish people understand themselves connected to God through the old covenant given to Moses, I understand myself and other Christians to be in relationship through the new covenant established by Jesus Christ. This Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 44) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ ideology produces a distinct difference in perspective, with the Jews holding law in the highest regard and the people of the new covenant viewing love as the most essential element of our theology. We recognize the greatest commandment of our Lord to be: gYou shall love the Lord your God with all your heart, and with all your soul, and with all your mind... And a second is like it, You shall love your neighbor as yourself.h (Matthew 22:37-39). Jesus lived His life this way, and it is expected the we should too. @ @ 6. COVENANT The Abrahamic Covenant in Genesis 12:2,3,7 states: gI will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all people on earth will be blessed thorough you... To your offspring I will give this land.h; and Genesis 15:5,18: gLook up at the heavens and count the stars -- if indeed you can count them. Then he said to him, eSo shall your offspring be... To your descendants I give this landf.h Genesis 17 reiterates this covenantal promise, giving specifics of intention. Then it proceeds to proclaim the longevity of it, and to request reciprocal covenant from the people: gI will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you.h (17:6,7). gAs for you, you must keep my covenant, you and your descendants after you for the generations to come.h (17:9). This is a covenant that is the key to our understanding of our personal relationship with God. gThe Lord your God is a merciful God; He will not abandon or destroy you or forget the covenant with your forefathers, which he confirmed by oath.h (Deuteronomy 4:33). We express this personal, individual aspect of the covenant each time we baptize: The promise is ours, faithfulness shall extend from both sides (ours and Godfs), and Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 45) -- Covenant is an important Christian concept descriptive of the aspects of Godfs relationship with his people. (gDoes he speak and then not act? Does he promise and not fulfill?h Numbers 23:19). Inclusive within this concept are promise, oath, pledge, obligation, fulfillment, and care; and as such, it becomes a means of communicating truths and intentions from God about God. Hebrews 7:7 tell us that, gBecause God wanted to make the unchanging nature of his purpose very clear to the heirs of what was promised, he confirmed it with an oath.h Godfs promise and promise fulfilled, constitute the basis of trust for the faith that we have in Him. Our Bible identifies six major covenants that God has made with his people.ANSWER SHEET MINISTERfS INFORMATION FORM @ @ fulfillment will be the blessing of our lives. Second, let us look at the Mosaic or Law Covenant. This was a continuation of the spelling out of the promise obligations; it also pronounced what would happen to the covenant people if they obeyed or disobeyed these obligation. We find this profoundly detailed and intricate Biblical story in Exodus. This is the part of the Old Testament section of the Bible upon which Israel defined how it was to live as Godfs chosen people. It dictated the specifics of the religious, cultural, social, and civil aspects of life both nationally and personally. Abrahamfs descendants received this law, as Moses was leading them forth into the land of Godfs promise, after they had been in exile for four hundred years in Egypt. Freedom and prosperity were to now be theirs as they lived out their covenantal lives as His echosen peoplef in accordance with his law. Right from the start, however, they disobeyed and reaped punishment upon themselves. Throughout their history, they were constantly unfaithful to Godfs command until finally, the culminating judgments and punishments brought against them as a nation ended in the destruction of the Jerusalem Temple and the deportation of all the Jewish people form that area in 586 B.C. It seemed at this point, that the end had come for Godfs people, Israel. Leviticus 26:14-39 and Deuteronomy 28:15-68 were quite descriptive of Godfs anger and wrath -- and, yet, immediately after the judgment and punishment came words of restoration and renewal (Leviticus 26:40-46; Deuteronomy 30:1-10). Godfs mercy and love would be re-established and prevail, if his people would but obey. A third major Biblical covenant is the Davidic Covenant. This covenant was established with Israel during their time in the promised land. Our Scripture tells us in 2 Samuel 7:16, that the prophet Nathan came to King David with the revelation of a special epromisef from God: gYour house and your kingdom will endure forever before me; your throne will be established forever.h Kingship in Israel was subject to the law of the Lord and word of the prophet: gSamuel explained to the people the regulations of the kingship. He wrote them down on a scroll and deposited it before the Lord.h (1 Samuel 10:25); it was an instrument for the Lordfs rule over his people: gYet if you persist in doing evil, both you and your king will be swept away.h (1 Samuel 12:25); and it was to continue to recognize the Lord God as the ultimate Sovereign: gIf you fear the Lord and serve and obey him and do not rebel against his commands, and if both you and the king who reigns over you follow the Lord your God -- good! But if you do not obey the Lord, and if you rebel against his commands, his hand will be against Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 46) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ you, as it was against your fathers.h (1 Samuel 12:14,15). Thus, we understand this kingship to have been established in the context of covenant, and covenant renewal. Under King David the Lord fulfilled His promise to Abraham, as the people prospered, defeated their enemies, and extended their borders from Egypt to the Euphrates; and established the Davidic line from which the eternal, most holy, King of all would come. As the royal line was established through David, the priestly line was established through Phinehas: gPhinehas son of Eleazar, the son of Aaron, the priest, has turned my anger away from the Israelites, for he was as zealous as I am for my honor among them, so that in my zeal I did not put and end to them. Therefore tell him I am making my covenant of peace with him. He and his descendants will have a covenant of a lasting priesthood, because he was zealous for the honor of his God and made atonement for the Israelites.h (Numbers 25:10). Thought chronologically, the priestly line was established prior to the kingship (before they even reached the promised land), the function of both were to end simultaneously with the previously discussed destruction of the nation in 586 B.C. We all know the beloved story of the covenant God made with Noah, that brings such hope and promise. gSo God said to Noah, gI am going to put an end to all people, for the earth is filled with violence because of them. I am surely going to destroy both them and the earth . . . But I will establish my covenant with you, and you will enter the ark -- you and your sons and your wife and your sonfs wives with you.h (Genesis 6:13,18). gI now establish my covenant with you and with your descendants after you and with every living creature that was with you . . . Never again will all life be cut off by the waters of a flood.h (Genesis 9:9,11). Noah and his family and the creatures he took with him onto the ark were preserved from annihilation because of his mighty faith in God, and his faithful obedience. The covenant promise given to him was to extend down through the generations, for Noah was now the enew father of humanityf once the flood waters had subsided. A new start, a new beginning, a new hope. Ironically,(?), he was the first man born after the death of Adam! Abraham, Moses, David, Phinehas, Noah -- faith brings people to covenant relationship with God -- God extends the promises to the descendants of the covenant. Will the promises come true? We saw as we discussed the Mosaic Law that the people of God lived in such disloyalty and disobedience to his commands that they were dispersed, sent out, separated. No longer living a Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 47) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ covenant life in their promised land with their priests and kings established by God, many believed that the promises of God had changed or been withdrawn. Jeremiah, however, states clearly that the promises still stand: gOnly if the heavens above can be measured and the foundations of the earth below be searched out will I reject all the descendants of Israel because of all they have done,f declares the Lord.h (Jeremiah 31:37). And He promises to the people yet another covenant to come: gThe time is coming,h declares the Lord, gwhen I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them.h (Jeremiah 31:31-33). Not only a new covenant, but a new type of covenant. It is here that we look at our sixth major -- and certainly most profound -- Biblical covenant. Though it was Jeremiah that foretold of this covenant, it was not until New Testament times that the covenant actually came into being. It was in, through, and by our Christ that the new covenant was instituted and took form. Christ was sent that we might know God on a personal level; He was sent that a new type of covenant might be made; He was sent as promise, and promise fulfilled. This new covenant was not to the people, but ewithinf the people. God states this time in Hebrews 10:16, gI will put my laws in their hearts, and I will write them on their minds.h Surely a fulfillment of Jeremiah 31:33-34 which states: gThis is the covenant I will make with the house of Israel after that time. . . I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. . .they will all know me, from the least of them to the greatest.h And we know Him through Christ our Lord, who says, gIf you really knew me, you would know my Father as well. From now on, you do know him and have seen him.h (John 14:6-7). The New Testament covenant -- the covenant of love and hope, the covenant of peace and life, the covenant of sacrifice and salvation -- created, instituted, and declared by The Christ: gThis cup is the new covenant in my blood, which is poured out for you.h (Luke 22:20). gNow the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God.h (Revelation 21:3). The old covenant of law is replaced with the new Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 48) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ covenant of love. The promise extends into, but does not begin with, the future. Individual and personal aspects take root. Eternity becomes central. The new covenant promise: forgiveness and salvation; promise given, faithful response, promise fulfilled. We are His through Jesus Christ. @ @ 7. INCARNATION explicit theological implications. For the Christian, the Incarnation is God with us in the flesh. This is a promise and gift from the Lord God himself: gTherefore the Lord himself will give you a sign. The virgin will be with child and will give birth to a son, and will call him Immanuel.h (Isaiah 7:14). And so it was to be. . . gThe Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God.h (Luke 1:35). We as Christians believe that God, loving us so much and wanting to save our souls for all eternity, chose to enter our earthly habitat through the physical being of Jesus of Nazareth. gHe is the image of the invisible God.h (Colossians 1:15). We believe this eJesus of historyf to have lived some 2000 years ago in the land of Palestine. This eJesus of historyf is the eChrist of faithf who suffered and died for our sins so that we could be united with God for all eternity: gAll this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting menfs sins against them.h (2 Corinthians 5:18). Jesus the Christ revealed Godfs nature to us through His being: gIf you really knew me, you would know my Father as well.h (John 14:7). He tells us of his Fatherfs wishes: gThe words I say to you are not just my own. Rather, it is the Father, living in me, doing his work.h (John 14:10). Thus, manifested in Jesus, was the eWordf. gThe Word because flesh, and made his dwelling among us.h (John 1:14). @ @ -- To be incarnated means to be given a concrete form; as caro comes form the Latin for flesh, specifically we refer to the concrete form as embodiment. Once capitalized (Incarnation), the term takes on 8. TRINITY Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 49) -- Protestants are basically of two thoughts, those who believe in the doctrine of the Trinity and those who do not (Unitarians). Those who do not, deny the divinity of Jesus Christ and profess that God is one, single, divine entity. Our fellowship of churches (Congregational Christian Churches) -- and I personally -- profess belief in a triune God. ANSWER SHEET MINISTERfS INFORMATION FORM @ Conceptually, we recognize three divine entities that are unified into God the Father, God the Son, and God the Holy Spirit. We recognize that our God has existed and will exist eternally in this way. We are taught that the doctrine of the Trinity was defined and supported by the ancient church fathers at both the Council of Nicaea in 325 A.D. and at Constantinople in 381 A.D. It was important that they should substantiate the teachings of the Trinity, especially in light of the heresies that existed at the time. I am glad to have their findings and teachings behind me. However, for me the more substantial confirmation of the affirmation of the existence of the Trinity is Scriptural. Though the word etrinityf is not found in the Scriptures themselves, (it was first used by Theophilus of Antioch in approximately 180 A.D.), we can readily recognize this theology both explicitly and implicitly in our studies. In John 10:30, our Christ says, gI and my Father are one.h We see in the opening sentences of Johnfs gospel that this was a efrom eternityf and eto eternityf thought in that it designates that it always was and always will be. The Spirit of God would be incorporated into this time line when we see such terminology used in Genesis 1:2 which tells us that even at the time of creation, g the Spirit of God was hovering over the face of the waters.h In my mind, the Scriptures indicate that there never was a time when the three did not exist as one. When we read through Ephesians Chapter 1, we are able to see that each entity has a particular purpose. I have heard a lot of analogies which attempt to explain how the three persons of God could exist as one (such as Augustinefs tree one which depicts the root, trunk, and branches as separate yet one; or the egg one that depicts the shell, white, and yoke as separate yet one; or the water one, where water can be ice, liquid, or a vapor) -- for me, I think of it the same as time. I guess there is just that much oneness to it for me. Time consists of three epartsf, past, present, and future; yet time is time and each tense must be present to formulate the concept. The one the kids relate to the easiest is the one that deals with the erolef aspect of peoplefs lives. As I taught the confirmation class and we were all discussing it -- I told them that I was only one person -- but sometimes I am a pastor, sometimes I am a drummer, sometimes I am a mother, etc. -- Though each part of me always exists, each part of me is with different people and helps different people in different ways. My purpose at the time defines my role, yet I am always emef and in my own, one body. @ @ Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 50) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ 9. SIN We see in our Scriptures that this sinful nature and activity is transferred into the nature of others by virtue of einheritancef : gTherefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned.h (Romans 5:12). Though we may now be sinful by nature, we believe fully in the forgiveness of sins through Jesus Christ (1 Corinthians 15:21), gFor since by man came death, by Man also came the resurrection of the dead.h) It is impossible to stay esinlessf, human nature just doesnft work that way. But we are endowed with free will and that free will can choose to take the right paths as well as the wrong ones. If we make the wrong choice, are truly sorry, and repent, we will always be forgiven by our loving and righteous God. I often tell my people who I am counseling that are having a tough time liking themselves and/or forgiving themselves that Godfs love is bigger than anything we could ever imagine. Bigger than our sins, bigger than our disappointment with ourselves, bigger than anything in this world. Thus, though we should always try to make the right choices, if we fail and are sorry, when we come to the loving Father He will always forgive us. -- In my mind, a sin is that which we think, feel, or do that is directly against the will of God. We know that though we were originally created esinlessf, Adam and Eve made a conscious choice to disobey Godfs rules (Genesis 3:6, gSo when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of itfs fruit and ate. She also gave to her husband with her, and he ate.h And in this act came about alienation from the Lord and death.10. EVIL Scripturally we can see, it was Adam who brought sin into the world, and it was Lucifer who brought evil into the hearts of men. In Isaiah 14:12-14 we see that once someone thinks he is on Godfs level, once one believes that he and his wishes are as important or more important then Godfs, then comes evil. gHow you have fallen from heaven, O morning star, son of the dawn! You have been cast down to the earth, you who once laid low the Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 51) -- For me, evil is (once again, as with sin), tied up with the concept of free will. gIf you are willing and obedient, you shall eat the good of the land; But if you refuse and rebel, you shall be devoured by the sword.h (Isaiah 1:19-20). When we choose to do -- or to not do -- something, we know as rational, intelligent, beings, that our decisions are laced with a knowledge of moral implications, and that the actions we finally choose carry consequences based on these implication. I do not believe that God himself creates evil, but that it is brought into being by the choices we make that alienate us from his ways of being.ANSWER SHEET MINISTERfS INFORMATION FORM @ @ nations! You said in your heart, eI will ascend to heavenf I will raise my throne above the stars of God; I will sit enthroned on the mount of assembly, on the utmost heights of the sacred mountain. I will ascend above the tops of the clouds; I will make myself like the Most High.h What is in our hearts is who we are. Some people believe that God creates evil as well as good; and they even refer to Scriptures such as Isaiah 45:7 to make their point: gI form the light and create darkness, I make peace and create calamity; I, the Lord, do all these things.h I believe that they misconceive the Lordfs Word at this point -- it is not the ecreationf that is being spoken of, but, in fact, the ejudgingf. The Lord creates good and beauty, and expects his people to uphold the standard set for them; we, his people, make our choices; eI do all these thingsf indicates the judgment -- reward and/or punishment -- that will come upon us for the good that we do or the evil that we do. There is evil all around us -- in relationships, in angry acts of aggression, in crooked business deals, etc. -- it is everywhere; not because God put it there or chooses for it to be there -- but because it comes about through the choices we make to go against Godfs will. If we would all just stop going against the will of God -- if we would all just keep Him central in our lives and in our thinking -- then the world would not be as it is. This, of course, is an unrealistic thought of mine, but it is none the less true. In my heart, however, I believe that when Godfs Kingdom does truly come, this is the way our eworldf will be. @ @ 11. GRACE -- Clearly, grace is that by which we are saved: (Ephesians 2:8 -- gFor it is by grace you have been saved, through faith -- and this not from yourselves, it is the gift of God -- not by works, so that no one can boast.h) The generous, powerful, life-giving gift of our Father to us, his people.Ephesians 2:1 (gAs for you, you were dead in your transgressions and sins . . .h) relates to the time before the gift is accepted -- the time in which we live in esinf, the time our souls are temporal because they have not received the gift of eternal life from the Lord = dead to eternal time. Because of our nature, we are unable to please God on our own. We are temporal, helpless, hopeless beings until our God grants us the blessing of salvation. (gSalvation comes from the Lord.h Jonah 2:9). He does this for us through the gift of his Son, Jesus Christ: gFor God so loved the world, Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 52) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ That he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.h (John 3:16). Expressed in relationship, we see that the grace of God is a freely given favor/benefit to us, and our appropriate response to this gift would be thanksgiving/gratitude. The relationship is established, sustained, and enacted through our union with Jesus the Christ. We see in the concepts set forth in Romans Chapter 6 that we are intricately united to his process of life/death/eternal life; thus, granted salvation and sealed into the realm of Godfs grace. Christians everywhere recognize the concept of grace. We agree that it is from the Lord, and we agree that we will fail to achieve Godfs favor without it. We do not agree, however, on exactly how grace operates within our Christian experience. Determining that grace was a Divine energy working in the soul of a human, Tertullian was the first to attempt to put together a Christian doctrine of grace (approximately 200 A.D.). It was his works that paved the way for Augustinefs later theological stand on the efallf and eoriginal sinf. Augustine simply could not understand us as anything but sinful; a result of Adamfs eoriginalf sin. Augustine understood us to inherit it, be liable for it, and be saved from it only by the grace of God. Because of the efallf, man could do nothing but sin -- thus, there was no chance for good work, until we received (through baptism) remission of said sins, and the grace of justification. Pelagianism, a movement which arose in Rome around 380 A.D., was in direct contrast with the thoughts of Augustine. Itfs founder, Pelagius, taught that Godfs grace was not needed for man to do good works. He proposed that man himself apart form God and Godfs grace could, in fact, by his own efforts take the steps necessary to become saved. The people who followed this teaching understood the grace of God to be a helpful but unnecessary commodity for performing good works. The controversy was to continue through the centuries, with grace being sub-defined buy such terms as ecommon gracef, eprevenient gracef, esubsequent gracef, esufficient gracef, eefficacious gracef, ehabitual gracef, and eactual gracef. Today we draw these distinctions, which determine our final theological viewpoint on the doctrine of grace. For me, the designated operating procedures connected to the developed terminology are irrelevant. God bestows grace -- it is a gift -- unearned, undeserved -- just given to us through his generous and loving nature. It Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 53) ANWSER SHEET MINISTERfS INFORMATION FORM @ comes to us so that we can gain eternal life -- that is the main point of giving the gift. It comes to us in our original, sinful state caused by the fall of man -- we do not need to wait until we are egoodf to receive it. It creates in us the ability to live our life in relationship with Jesus Christ -- we chose sacramental procedures which strengthen us in Godfs grace. We do good works because we are thankful for this wondrous gift from the Lord -- not to gain this gift from the Lord. @ @ 12. REPENTANCE Old Testament concepts of returning to God are centered, of course, around adherence to the laws: gIf a wicked man turns away from all the sins he has committed and keeps all my decrees and does what is just and right, he will surely live; he will not die.h (Ezekiel 18:21). The New Testament, however, centers around Jesus Christ: gRepent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, and that he may send the Christ, who has been appointed for you -- even Jesus.h (Acts 3:19). Repentance is inclusive of faith, forgiveness, and fulfillment. There will be no future time without it: gBut unless you repent, you too will perish.h (Luke 13:3). I guess it should be the fear of perishing that creates the repenting act; however, for me, it is the fact of how much I have hurt Christ by my sins that brings me to my knees in sorrow. I am engulfed with a horrible, overwhelming, sickening sensation when I consider the pain I have caused Him. I repent in order not to hurt my God. Once I have in truth fully repented, I become overtaken by the recognition I have of his tremendous generosity towards me, and I have immense gratitude for the love and forgiveness I am given. I repent not so much with the thought of being saved foremost in my mind, but the thought of not causing my God pain. Naturally, I rejoice in the fact that I will someday be with Him -- and that He makes that possible for me through his astounding gift of Jesus Christ. This gift demands of me total commitment to Him and total faithfulness to Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 54) -- Repentance is a sense of sorrow which is implicit of action which would turn one from wrong to right, from bad to good, from false to true. It is a choosing of going from that which is against Godfs ways, to that which is eGodfs wayf. There are elements of remorse, choice, positive change, return, and commitment involved in the concept of repentance. Woven into our covenant relationship to our God, we recognize a human expectation factor which seeks erewardf or efavorf for the feeling expressed and the action taken. The decision to repent is directly connected to our desire for future life with the Almighty.ANSWER SHEET MINISTERfS INFORMATION FORM @ @ his ways. Though because of my innate, human nature, my need to repent occurs time and time again, I do strive at all times to live my life in a holy manor, congruent with his example and teachings. Repent = turn away from, turn completely away, go in another direction, with the intention of never returning to the old way again. @ @ 13. WORSHIP In itfs broadest sense, worship is ea way of lifef. If we experience and acknowledge Him, praise and love Him, trust and obey Him in all we do as we live out our daily life, we live in worship of our God. We understand worship in this context when we define our existence through faith, hope, and love. gThough you have not seen him, you love him; and even though you do not see him now, you believe in him, and are filled with an inexpressible and glorious joy, for you are receiving the goal of your faith, the salvation of your souls.h (1 Peter 1:8,9). Life is a journey into the continuation of being, through Christ Jesus. To live always in relation and respect to who God is is the highest form of worship, gLove the Lord your God with all your heart and with all your soul and with all your strength.h (Deuteronomy 6:5). We understand that a Christian life is a spiritual life in which we express praise and honor to God through each thought, word, and action, gTherefore I urge you, brothers, in view of Godfs mercy, to offer your bodies as living sacrifices, holy and pleasing to God -- this is your spiritual act of worship.h (Romans 12:1). As humans, we have an inward, insatiable, need to express this life of worship in concrete, definable acts of intense communication with God. This expression may take the form of inward or outward acts that are private or public, formal or informal, elaborate or simple, structured or unstructured, individual or corporate. Often we reach out to God through inward prayer or petition, seek Him out in meditative study, or sense his glory in his creation around us. (gYou will seek me and find me when you seek me with all your heart.h Jeremiah 29:13) Often too, we cannot contain the joy in our hearts we feel for Him. We go about preaching his mighty Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 55) -- Central to our faith experience is worship; our encounter with God in which we pay respect and homage to Him through acts of praise, adoration, reverence, admiration, thanksgiving, gratitude, love, and devotion. Worship is a form of encounter with God which defines our relationship with our Maker, establishing that He is all powerful, all mighty, all merciful, and all loving -- and we are the created being, totally dependent upon his care for us. ANSWER SHEET MINISTERfS INFORMATION FORM @ @ Word (gPreach ye upon the housetops.h Matthew 10:27), singing out his mighty praises (gSing the glory of his name, make his praise glorious!h Psalm 66:2), and proclaiming his might deeds (gMake known among the nations what he has done.h Psalm 105:1). Whichever form these acts take, if we live in a way in which God takes central importance in our lives, in a way in which He is our omnipotent God, and if we love Him with our whole heart, and our whole mind, and our whole soul, our concrete inward and outward acts of worship will have tremendous credence and create spiritual elation, comfort, and peace. If, however, we do not live our lives themselves as acts of worship to the Lord, then any inward or outward act of eworshipf will have little or no value. However, wherever, and whenever specific inward or outward eactsf of worship are held they must express that which is living within us and that which we are thus living out in our lives. They need always to focus on God and his magnitude and glory; they need to express our total dependence upon Him and our appreciation and thankfulness for his care; they need to facilitate our communication with him; and they need to enhance our relationship to Him. If the worship is corporate, it is important to keep in mind that God does not want us to simply be present while others eworshipf -- rather, He wants each of us to actively worship Him in spirit and in truth -- gThe true worshipers will worship the Father in spirit and truth, for they are the kind or worshipers the Father seeks.h (John 4:23). One must be a participant not a spectator at corporate worship to fully experience Godfs presence and to truly hear and understand what He is saying to them at that time. Historically, as Christians, we have placed particular importance on the corporate gatherings which take place on the Lordfs Day. (Sunday -- the resurrection of the Lord was on the first day of the week -- thus, resurrection = the day of rising = the eday of the sunf = Sunday.) It is here that over the centuries we have generally expressed and experienced our most intense form of eworshipf. Incorporated into these services are as many aspects of proclamation and praise to our Lord God as there can be to show our tremendous gratitude to Him; we know that this is Biblical: gCome, let us go up to the mountain of the Lord, to the house of the God of Jacob.h (Micah 4:2) gBefore me every knee will bow, by me every tongue will swear.h (Isaiah 45:23). We know also that this form of eworshipf is Biblically portrayed in heaven: gWhenever the living creatures give glory, honor and thanks to him who sits on the throne and who lives for ever and ever, the twenty-four elders fall down before him who sits on the throne, and worship him who lives for ever and ever. They lay their crowns before the throne and say, gYou are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 56) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ created and have their being.h (Revelation 4:9-11). Various Christian belief systems have developed their own forms of order and organization within these worship services which they generally adhere to. (This is also true to some extent for individual churches within a denomination or fellowship.) Basically, however, the structure of these services (particularly in reference to Scripture reading), formulated out of the Jewish worship format. Though Christians more and more develop their own liturgical style of worship in accordance with their theological beliefs, primarily we find the following elements to be present in the greater majority of services: Scripture reading, prayers, sacred music, confessions, doxologies, celebration of sacraments, and benedictions. Many denominations and fellowships today (including ours) have prepared what is known as a ebook of worshipf that leaders may follow as they design and present a structured, corporate worship service. These books would be inclusive of not only the Sunday worship service, but also other services such as funerals, weddings, instillations, ordinations, baptisms, and other sacred gathering times before the Lord. @ @ 14. APOSTLESf CREED During the third century, the creed appeared in a question and answer format. The structural presentation we adhere to today was developed by 600 A.D. It is often used at baptisms because it follows the Lordfs threefold baptismal command in Matthew 28:19, gTherefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.h Most Christians in the Western churches recognize it as one of the principal, traditional, affirmations of their central belief system. The theological statements it contains can each be found in Christian Scripture. Rev. Lin McGee Date 11/10/02 -- Profile update from 3/7/96 (pg. 57) ANSWER SHEET MINISTERfS INFORMATION FORM -- A statement of faith used by the Western churches. Many believe its original form was composed by the apostles shortly after Pentecost. Others deny itfs apostolic origin. Whichever the case, the present day form through which we profess our faith beliefs contains alterations and additions to the original more simplistic proclamation. @
15. CHRISTIAN YEAR Through this ordered system of celebration and study, we can methodically follow Christfs life from birth to and through ministry, his death, resurrection, and ascension, and the birth of his church and what it means to be an active witness in it. Within the course of the yearfs time, we tell our Biblical story of Jesus Christ and his people as we worship in our church communities each Sunday. The fyearf begins with the season of Advent, our preparation time for the birth of our Lord; after this we celebrate his birth in the Christmas season; his manifestation as Godfs anointed one during the Epiphany season; our Lenten season is another preparation time for our souls in which we take a serious look at ourselves in relation to what God has done for us; the Easter season allows us to rejoice in the resurrection of our Lord and the opportunity for eternal life that this allows us; and the Pentecost season is the time in which we study the life of the church and our relationship to it as Christfs disciples. The word Advent comes from the Latin word adventus, meaning coming or arrival. The observance of Advent originated in France during the fourth century. Celebrated initially with the same solemn, penitent observances as those of Lent, this time of preparation made ready the peoplefs hearts for the coming of Christ into their lives (and what that meant for their future salvation). The Eastern church begins this season in mid-November whereas, the Western church begins its observance on the Sunday closest to St. Andrewfs Day (November 30th). Though we no longer fast during this season, most still adhere to a somber attitude as they examine their lives and repent for their transgressions. A quiet, respectful sense of joy underlies the atmosphere as we express our hope in and thanksgiving for the gift to come (Christ). A more festive sense is gradually now beginning to fill this season. Theologically, Advent is a continuum; as we spiritually re-enact the Word made flesh in the birth of the Babe in Bethlehem we open our lives to not only the magnitude of this past experience of Godfs goodness and glory but also to the present promise of God with us in our lives today and the promise of the second coming in the end time. Ultimately, through the totality of the experience, we prepare our souls for eternal like with God through the gift of the past, present, and future coming of Christ. Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 58) -- A one calendar year time frame (365 days) which is divided into seasons. The basis for establishing the seasons and the especial daysf acknowledged therein is the life of Jesus Christ.ANSWER SHEET MINISTERfS INFORMATION FORM @ @ The season of Advent is culminated in the especial dayf of Christmas Eve. Our Biblical way of understanding time designates that we start our day with the eve before it: gAnd there was evening, and there was morning -- the first day.h (Genesis 1:5). Thus, the celebration of Christmas Day begins on itfs eve. The time of preparation has ended, the time of transition into the new season has begun, the time of celebration has arrived. The especial dayf of Christmas inaugurates the Christmas season. There is no way to precisely determine the exact date of Christfs earthly birth. The first Christians celebrated it in combination with the Epiphany and Christfs first miracle (January 6th). It was not until the fourth century, when the Roman emperor Constantine became converted to Christianity, that it was appointed the separate celebration date of December 25th. (The earliest date we see it noted on a calendar [the Philocalian Calendar], was 336 A.D.) Originally, this day was a pagan festival associated with rituals of light; a natural choice as the Christians began to appropriate the known cultural celebrations and interject Christian content into them -- Christ, the Light of the World. As the days began to lengthen and bring more light, so too did Christ bring more light into the world. Though the Armenian Church in the East still recognizes January 6th as Christmas Day, the other Christian churches of the world recognize December 25th, as per the Roman tradition. For me, the development of the selection of the precise date is not as important as the incredibly overwhelming theological concepts held therein. Christmas for me is just what the word says -- Christ Mass. (Christ -- our Savior and Lord; Mass [coming from the Latin, missa] -- meaning Eucharist, Holy Communion.) This is the whole message of the gospel given us by our God -- that the Word made flesh had come about; that the process by which He would bring about salvation would occur; and that He would, indeed, return for us that we might have eternal life with Him. This is why it is especially important to me to offer the Lordfs Supper at this time. The season of Christmas, as with the other times of the Christian year, developed slowly over time. Starting out as a celebration of only a few days, the length of time incorporated within the different church traditions varied until the etwelve days of Christmasf was established by the English as they ended the Christmas festivities on the Twelfth Night (the eve of the Epiphany). Whatever the time frame over the centuries, the Christmas season was a time of great happiness, joy, and celebration because of Godfs incarnation. As we spend the season reflecting on just what this gift means, how can we be anything else but elated? Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 59) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ Epiphany as a especial dayf is a day in which Christians rejoice in Godfs profound announcement of his presence amongst us; recognize the great power of Godfs good over all evil; and understand Godfs declaration that He is for all people of all time who profess belief in Him. In the course of history, Epiphany has been know by other names such as: Feast of the Manifestation, Feast of Lights, Feast of the Appearing of Christ, and Feast of the Three Kings. Originating in Asia Minor and Egypt early in the second century, Epiphany was at first a unitive festival which celebrated both the birth and the baptism of our Lord Jesus Christ on the date of January 6th. The festival was divided in the fourth century when December 25th was appointed as the birth date of our Lord (see above under Christmas). Over time, as the Christian tradition developed, so too the understanding of the celebration of eEpiphanyf developed and took on more meaning. Epiphany, a Greek word meaning manifestation, to make known, a showing or shining forth, to reveal, was to become a season in which Christians recognized not only the birth and baptism of the Light of the world, but also his ministry and the miracles He performed while carrying it out. Specifically, the evisit of the Magif and the ewedding feast in Canaf are associated with this feast in a way that manifests Christ as Godfs Son and Savior of the world. For sociological and cultural reasons, various segments of the Christian church were to emphasize different aspects of the Epiphany celebration. In the Eastern Church it was important to concentrate on Christfs baptism, for the Gnostic heresy was claiming that Jesus became the Son of God only at his baptism. In the Western Church the visit of the Magi takes precedence. They were to present openly, for all the world to see, gifts that announced and witnessed what their understanding of and relationship to the incarnated God was. One brought gold, and thus declared with his gift that Christ was a King; one brought frankincense, which represented worship, because he knew Him to be the High Priest; and one brought myrth, signifying that he recognized Christ as the Savior of the world. Thus, for the Western Church, Epiphany inaugurated the season of witness, worship, and Light emphasized through evangelism and mission. For us, the revelation of the manifestation begins with the visit of the Magi to the Babe in the manger -- it proceeds to the crying out from heaven by our God at the time of Chrisfs baptism of his approval of the Christ and the announcement that He is his son -- it declares his power and glory when He is able to change water into wine at Cana -- and it concludes with the dazzling worship experience of the Christ on Mount Transfiguration. Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 60) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ The light of God in Christ was to grow brighter and brighter until it illuminated in the brilliance which shined forth during Christfs intense prayer experience on the Mount. Transfiguration Sunday falls three days before Ash Wednesday -- the beginning of Lent. Thus, it is not only the climax of the Epiphany season, but it is also the bridge to the Lenten season and the transitional event from Christfs ministry to Christfs mission. Ash Wednesday is a especial dayf of repentance. It takes itfs name from the ancient practice of covering oneself with ashes as a public sign of penance. Through this act one signified that they were truly sorry and wished to turn their lives around. Christians have used ashes in this manor as far back as the second century. Utilizing the concepts incorporated in this practice, the Christian tradition, by the fifth century, established eAsh Wednesdayf as the beginning of itfs Lenten season. On this day, Christians around the world go to their places of worship to ereceive their ashesf. In a small eceremonyf the ashes are placed upon the forehead of the Christian in a sign of the cross while the words from Genesis 3:19 are recited: gRemember that you are dust and to dust you shall return.h With that, we remember our mortality, our frailness, our sinfulness, and our tremendous need for the Saviorfs love and forgiveness. We begin our journey of self-examination and repentance, recognizing that there is no hope without the generous gift of life offered to us through our Lord Jesus Christ through his suffering on the cross. The Lenten season, beginning with Ash Wednesday, extends throughout a 40 day calendar period (not counting Sundays) in which we prepare our hearts, and minds, and souls, for the magnificent eEasterf events of our Lord. Spiritual preparation through self-examination, repentance, and growth in faith are brought about by actions of self-denial, intense prayer and meditation, and an increase of ministerial works. The term of time (40 days) is reflective of the time Jesus spent in the desert. Thus, He becomes our model for overcoming the temptations of the world and of growing closer to God. Before Lent evolved into the above described season, it was originally (in the first century) a period of 40 hours (reflective of the 40 hours Jesusf body laid in the tomb) in which candidates for baptism entered an intense time of preparation and study for their baptism which would take place on Easter Sunday. By the third century, the 40 hours were eextendedf backward to include the six days preceding Easter as the appropriate preparation Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 61) ANSWER SHEET MINISTERfS INFORMATION FORM @ time. In the fourth century, these six days were designated by the authorities in Jerusalem as eHoly Weekf. Services were held throughout the city at this time in the respective places where the final events of the Lordfs life took place. (When the tradition began to be celebrated in the West, the stations of the cross were substituted for the exact locations in the Holy City.) The days of the week were designated: Palm Sunday -- entry into Jerusalem; Holy Monday -- the cleansing of the temple; Holy Tuesday -- the Discourse on the Mount of Olives; Holy Wednesday -- Jesus anointed in Bethany and Judasf betrayal; Maundy Thursday -- The Last Supper, arrest, trial; Good Friday -- Jesusf crucifixion and burial; Holy Saturday -- time Jesusf body was in the tomb. The six day observance grew into a six week observance (six week days, not counting Sundays) which eventually became the present 40 days observance. The four extra days which were added on consisted of Ash Wednesday (which was originally titled gBeginning of the Fasth until 1099) and the three days prior to the first Sunday of Lent (not in Lent, but of Lent). (Exception: the Eastern Orthodox church observes Lent over an eight week period and excludes Thursdays, Saturdays, and Sundays as part of the season.) The events of Christfs last days on earth and their relevance for our faith are still assigned to and celebrated on particular calendar days during the week immediately preceding Easter. This week is an intensification of all that we have experienced and claimed as our own in relationship with God during the Lenten Season. Our week begins with Palm Sunday. The Scriptures which are read describe Christfs triumphant entry into Jerusalem -- yet, before the service has ended, we also proclaim the Lordfs suffering which is to come. This is for two reasons, first, you cannot go from Palm Sunday to Easter Sunday with nothing in between. Many people today do not attend week day services at church, thus, it is important to epreparef them appropriately for the Lordfs resurrection. Also, second, the readings for Passion Sunday (which traditionally was observed on the fifth Sunday of Lent -- the week before Palm Sunday) tell of the crucifixion. It causes confusion and disorientation when one goes from the crucifixion on one week, to the triumphant entry the next week -- and then back to the crucifixion the following Friday before the resurrection on the following Sunday. For these two reasons, the modern church has found it more beneficial to the spiritual life of itfs members to combine Palm and Passion Sunday into one observance -- the Sunday before Easter. Also, the majority of churches now only have weekday services on Maundy Thursday and Good Friday; a few Rev. Lin McGee Dare: 11/10/02 -- Profile update from 3/7/96 (pg. 62) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ observe the Great Easter Vigil on Holy Saturday. Maundy Thursday -- Maundy comes from the Latin word for commandment -- thus, we recognize and honor this day the commandment that Jesus gave his disciples at the Last Supper -- to love one another. Often a service of foot washing is included in this service to signify the humility and sincerity with which Jesus loved and served others. Whether this ceremony is acted out or not, the underlying theological implications must be brought forth in the service. Of important also, of course, is the Sacrament of Holy Communion. As a matter of fact, this day was once called enatalis calicisf = Birthday of the Chalice. Some churches (Roman Catholic and Episcopalians) celebrate the institution of the priesthood on this day. Often the service includes Tenebrae, in which candles are extinguished one by one during the service as the Scriptures recounting the events leading up to Christfs crucifixion are read. Finally, somberly, the people leave in darkness to await the observance of Good Friday. (Tenebrae can also be celebrated during or after any observance of Holy Week -- it can also be held as a full service itself.) Good Friday -- we call Good Friday egoodf because the event of Christfs death on this day brought about the salvation of all of mankind. Traditionally, the worships service is a quiet, meditative one in which the eseven last words of Christ from the crossf are expounded upon. As the candles of Tenebrae are extinguished during Holy Week to symbolize the Light going out of the world, the Easter Vigil service announces the approach of the resurrection of the Light of the world as more and more candles are lit throughout the readings recounting the story of salvation history. The Easter Vigil, sometimes also called the Paschal Vigil, begins anytime after sundown on Saturday evening. It began to last throughout the whole night by the year 225 A.D. It is one of the oldest liturgical observances in the history of the Christian church. As with everything else, the Vigil service has been marked with changes throughout the centuries, however, one very important event which has always been recognized in it is baptism. It can be the sacrament of baptism or the renewal of baptismal vows, but it is important to keep this aspect of the celebration alive in the service. (We remember that Lent was originally the time in which candidates prepared for their baptism). The Sacrament of Word and Holy Communion are also celebrated. With the sunrise, we rejoice in the resurrection of Jesus Christ, the Son of God, the Savior of the world. The Lord has risen and our eEasterf Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 63) ANSWER SHEET MINISTERfS INFORMATION FORM @ begins. This is the greatest and the oldest celebration in the history of the Christian church. Though Easter does not begin the church year in the West (Easter does mark the beginning of the church year in the East), it is the heart of the Christian year and the source for all that it contains. As Christians, we recognize that our Lord rose on the efirstf day of the week -- thus, every Sunday after was celebrated as a elittle Easterf. With this emphasis, we have changed our day of worship from the Sabbath (Saturday) to the Lordfs Day (Sunday). Thus, Christfs resurrection is celebrated each Sunday of our lives. We know that Paul speaks in truth when he tells us in 1 Corinthians 15:17, gAnd if Christ has not been raised, your faith is in vain.h The resurrection validates all of our faith beliefs because it gives credence to Jesus Christ and his life and ministry; it also testifies beyond a doubt that God has triumphed over all earthly evil -- even death itself. As we preach, praise, and worship on our elittle Eastersf, we are called anew each week to die to sin and be alive to what is good and eternal in the risen Lord Jesus Christ. As with other Christian festivals, Easter also was originally appropriated from a celebration in the pagan society which surrounded us when we began. The name gEasterf is adapted from the name of a Teutonic goddess -- eEastref (the goddess of spring and dawn) -- whofs festival was celebrated at the evernal equinoxf -- the time of the year when the duration of daylight equals and begins to surpass that of darkness. Christians, however, were not in agreement concerning the date of our Easter festival. At the council of Nicea in 325 A.D., we were instructed to determine the date thus, gOn the first Sunday after the full moon on or after the first day of Spring, March 21, or, if the full moon is on Sunday, the next Sunday after.h This should have settled the argument, which in actuality it did -- however, the churches in the East and the churches in the West still celebrate Easter on different days than one another because we in the West establish our time frame in accordance with the Gregorian calendar and much of the East still uses the Julian calendar (which is ten days behind ours) -- hence, the difference. (Easter is also related to the Jewish festival of Passover, the date of which would be determined by the lunar [Gregorian] calendar also.) Easter is not only a special day in the church year, but it is also a season of the church year. Initially, the ancient church began celebrating the festival of Easter for eight days. Services were performed each day and those what were baptized on the first day were expected to be in attendance at each service garbed in their white baptismal robes. eEaster Sundayf was referred to at this time as eThe Lordfs Day of Resurrectionf and/or ePaschal Day of the Resurrectionf, and the following Sunday was Rev. Lin McGee Date 11/10/02 -- Profile update from 3/7/96 (pg. 64) ANSWER SHEET MINISTERfS INFORMATION FROM @ @ referred to as eWhite Sundayf. This time was devoted to study, meditation, and reflection on the depth of meaning the resurrection of our Lord held for our human lives. Eventually, the season developed to include 50 days -- the Great 50 Days, the Pasch. The expansion came about because of the Biblical understanding of the Ascension and Pentecost, and their relation to the life of the developing church. The extended Easter season was to become the foundation for establishing the church year as we have it now. As a season, Easter is a eweek of Sundaysf (the seven Sundays of Easter). A time of learning about the tremendous capacity of our Lord God, a time for incorporating that knowledge and itfs power into our lives, and a time for celebrating in joy and thanksgiving for the victory that God offers us in a life lived through his Son. Included within the Easter Season, on the 40th day, is the Ascension of our Lord. This event completes Christfs resurrection experience, in that it brings Him efull circlef back into the presence of the Heavenly Father -- and it inaugurates his heavenly reign. Scripturally, the account of this is told in Mark 16:9-20; Luke 24:45-53; and Acts 1:3-11. Traditionally, as far back as the last part of the fourth century, Ascension Day began to be celebrated on the sixth Thursday after Easter Sunday. Today, however, again because most Christians do not attend church services during the week anymore, celebration of The Ascension of the Lord is usually combined with either Easter 6 or Easter 7. The 50th day of the Easter season is Pentecost, and it officially bring the Great 50 Days of the Pasch to a close. The word Pentecost is taken from the Greek, pentekoste, which literally means efifty daysf; the concept behind the festival is derived form the Jewish festival of Shavuot. This Jewish festival (celebrated 50 days after the Passover began) recognizes the establishment of the new relationship between Israel and God which began when Moses received the Law on the Mount. The Christian festival of Pentecost recognizes the establishment of the new relationship between God and the followers of Christ. As such, we turn to Acts 2 in our Scriptures where we as Christians record the ebirthf of our church. The breath and Spirit of the Lord is released on this day into his church and becomes our teacher, comforter, and counselor. This Spirit empowers us and remains with us in the absence of the physical Christ. We celebrate both the gift of the Spirit itself and the gifts brought by the Spirit. This coincides with the ancient Feast of First Fruits which the Jewish people also celebrated on Pentecost, at which they gave thanks for their Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 65) ANSWER SHEET MINISTERfS INFORMATION FORM @ @ harvest. Modern times finds Jewish boys having a eBar Mitzvahf, at which they ceremonially become adult men and assume full responsibility to be obedient to the Law. Likewise, the Christian Church recognizes this occasion to confirm its youth into full membership with a local church. It is important to understand these connections because of our roots in the Jewish religion. Pentecost originally was but one day (though, often, the whole of the Pasch would be referred to by this term by those who recognized the 50th day as Whitsunday. This is a etake offf term on White Sunday by those who considered this a secondary baptismal time. All candidates for baptism and confirmation on this day wore white robes as they did on Easter Sunday and the week immediately following.) Basically, up until the seventh century no provision had been made for the period from Pentecost to Advent and the whole second half of the church year (which begins on Pentecost) remained devoid of any special significance. At that time, however, the doctrine of the Trinity began to take on great significance in the life of believers and as it continued to gain popularity many began to designate the Sundays between Pentecost and Advent as eSunday after Trinityf (Trinity Sunday being the first Sunday after Pentecost). In 1570, the Roman Church began using the name eSunday after Pentecostf to count their time and the Eastern church followed suit. In 1970, when our new unified lectionary came out, Protestants too began to recognize the season of Pentecost rather than the season of Trinity. Pentecost is the longest season of the Christian year. In it we learn what it means to be true disciples and to follow the ways of the Lord. We have been instructed in faith within our sanctuaries during the first part of the year; now we are sent out into the world to deliver the message of the Word to all. We are the new body of Christ on earth working with the Spirit of the Lord within us. The Lordfs command is clear: gAll authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.h (Matthew 28:18-20). The season of Pentecost closes with the celebration of Christ the King Sunday. This is the day in which we proclaim again the majesty and glory of our Lord Jesus. Christ is worshiped as sovereign ruler over all creation. Our story is retold and our loyalty is professed to He who has Rev. Lin McGee Date: 11/10/02 -- Profile update from 3/7/96 (pg. 66) ANSWER SHEET MINISTERfS INFORMATION FORM brought us salvation, the Mighty Counselor, the Prince of Peace. After this point, we would again enter our eChristian Yearf at Advent time and journey anew through the Christian year from a different eperspectivef. We travel in three year cycles -- year A being the study from the perspective of the writer of the gospel of Matthew, year B being the study from the perspective of the writer of the gospel of Mark, and year C being the study from the perspective of the writer of the gospel of Luke. (The gospel of John is dispersed within each year.) It is an exciting journey of faith, love, and salvation which never grows old. It is a journey of truth, of expectation, of eternal life and the One who brings it to us. --
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If you're a returning combat veteran having some difficulty readjusting to civilian life, you may be wondering what's going on. Why am I angry all the time? Why am I feeling detached? 
