Category: Nazarenedom

Posted in ecclesiology & sacraments, Nazarenedom

Nazarenes and speaking in tongues

Posted on by Gregory Crofford

Is the Church of the Nazarene a Pentecostal denomination? If not, should she be?

These are not hypothetical questions. On the floor of the June 2023 Nazarene General Assembly, there was a clear division of opinion. Delegates came close to amending a Manual statement in such a way that many believed would have significantly changed our longstanding doctrine at this point. (See the extended discussion of then Manual paragraph 925, as posted to YouTube at this link, where some delegates promoted a Pentecostal understanding of speaking in tongues). If the proposed changes had been finally adopted, the Church of the Nazarene, historically and intentionally non-Pentecostal, would arguably have introduced Pentecostal doctrine into its Manual. Thankfully, that outcome was narrowly avoided.

In the YouTube video, a pastor makes passing mention of 4 families who had recently started attending his church. Why? They left their former church because of the Pentecostal understanding of tongues that was being taught. (See video, beginning at 2:04). This corresponds with my experience as a missionary in West Africa, where one of our key early leaders had grown up in a Pentecostal church, but left.

Why did he choose to become Nazarene?

He had long sought “the gift” of speaking in unknown tongues, sometimes called “glossolalia,” because he had been instructed that speaking in tongues was the evidence of being baptized by the Holy Spirit. Because he never received this baptism, he couldn’t be enrolled in that denomination’s Bible college, even though he clearly sensed God’s call to pastoral ministry. Later, while sojourning in a neighboring country, he happened upon a Nazarene congregation. In conversation with the pastor after the Sunday morning worship service, he was thrilled to learn that – while we emphasize the work of the Holy Spirit – we have a different understanding of the gift of tongues (languages). Praying over the issue, he happily found a church home with us, and over time has become an effective leader of pastors. These stories show that our historic understanding of the nature of the gift of tongues as taught in Scripture can be attractive, particularly to those who have known only a Pentecostal interpretation.

We celebrate those around the world who have come to Christ through the ministry of Pentecostal churches; after all, we hardly believe that we alone as Nazarenes are being used by God to spread the Gospel! To think as much would be sectarian and contrary to Paul’s teaching about the Body of Christ in 1 Corinthians 12. However, we are purposely not a Pentecostal denomination, and some in our ranks are glad to have found a church with a different understanding of the gift of tongues.

What is that understanding?

Note: The explanation below is reproduced from p. 51 of the course, “Christian Theology 2,” which is part of the ITN-NTI curriculum for many African pastors studying for ordination in the Church of the Nazarene. The full course can be downloaded free-of-charge at this link, hosted by the Wesleyan-Holiness Digital Library (WHDL).

In Greek, the word translated as “tongue” is glossa. It is the word that appears throughout Paul’s comparison of prophecy and tongues in 1 Cor. 12-14. Importantly, the same root word appears in Acts 2:4: “All of them were filled with the Holy Spirit and began to speak in other tongues (or languages – Gk. glossais) as the Spirit enabled them.” It is clear from the Acts 2 account that the glossais in question were not “heavenly languages” (or so-called “prayer languages”) but earthly languages spoken by groups of people. In amazement, they ran to see what was going on, and exclaimed: “How is it that each of us hears them in his own native language?” (Acts 2:8). Were the disciples speaking these languages they had never studied or learned, or was this a miracle of listening, the Holy Spirit interpreting simultaneously so that these unbelievers could understand the gospel message? Both positions have been advanced. In any case, it was a “miracle of communication” (W.T. Purkiser, The Gifts of the Spirit, 55) allowing evangelism to happen when it otherwise would not.

The same phenomenon appears to have happened on two other occasions in Acts: First, at the house of Cornelius (Acts 10:44) and later in Ephesus (Acts 19:1-7). In both instances, large, multi-cultural groups were present who benefited by hearing the Gospel proclaimed in their heart language through the gift of languages.

The lessons of Acts should not be forgotten when we come to 1 Cor. 12-14. Some have suggested that pagan, non-sensical babble may have been imported into the church in Corinth, perhaps from one of the temples to the various Greek gods or goddesses or even local mystery religions. However, if this was true, it is hard to see why Paul would have allowed it at all, though Purkiser suggests that Paul may have been keen to separate what was “genuine” from what were “human imitations” (Gifts of the Spirit, 62).  These “imitations” may be indicated by the use in 1 Cor. 14 of the term pneumatika (spiritual phenomena) instead of charismata (Ibid., 59). Since the Greek root word (glossa) is identical with what appears in Acts, it is possible that even in Corinth they were dealing with foreign languages, especially since Corinth was an important seaport that welcomed sailors and merchants from around the world. Such worshipers should not be forbidden from speaking, but in every case, their messages should be interpreted into a common language so that all can benefit (1 Cor. 14:26). On the other hand, when Paul says that tongues are a sign for unbelievers (14:22), he would seem to have the miraculous phenomenon of the Day of Pentecost in mind, a miracle of communication in genuine earthly languages.

Some who today practice speaking in tongues (or glossolalia, a compound word never appearing in the Greek New Testament) say they are speaking the “language of angels”(1 Cor. 13:1). Yet a fair reading of 1 Corinthians 13 does not support such a conclusion. Paul – good Pharisee that he was – is crafting a hypothetical argument, as indicated by the word “if” (v.1). Even if he could speak languages both human and angelic, if he neglected love, he would be nothing more than “a resounding gong or a clanging cymbal.” In any case, Paul is not promoting a private “prayer language” or encouraging us to speak the language of angels, whatever that might be.

There is a genuine gift of languages, and the New Testament model for this gift is most clearly seen in Acts 2. Tongues are given by God at key times to further the advance of the gospel by miraculously allowing clear communication despite language barriers.

Where do we go from here?

At the close of the debate at General Assembly, it was voted to retain the Manual paragraph under question, with only slight modifications that do not change the denomination’s position on tongues. (See Manual 926, “Evidence of Baptism of the Holy Spirit”; click here to access the 2023 Manual). As one who was instrumental in teaching that historic, non-Pentecostal position to Nazarene pastors in Africa, and knowing that it is still being taught as such through widely-used ministerial curriculum, the recent episode at General Assembly raises questions, such as:

1) What confusion might have been sown if the amendment to adopt the Pentecostal position had passed?

2) How would a contradiction between a revised Manual and long-taught positions as represented above by the “Christian Theology 2″ course be received by pastors and laypeople in the local church setting?” At a meeting of the African Region when I was serving as an educational missionary, a visiting General Superintendent spoke about the Board of General Superintendent’s concern for “theological coherence” in the denomination. Is this not one important example?

3) Is it time to craft an Article of Faith that addresses our broader understanding of spiritual gifts? It does give pause to think that a single General Assembly by a vote to amend a paragraph tucked away in the Manual Appendix could have changed our trajectory on an important issue. Articles of Faith are more difficult to change, and for a reason. They speak to our theological DNA. Certainly our understanding of spiritual gifts rises to that level?

4) Do we still educate Nazarenes, longtime and new, about our view of spiritual gifts? What recent resources have been developed to assist Nazarene pastors in this vital task?

Conclusion

We live in challenging times. Pray for our Nazarene leaders as they address this crucial issue of theological coherence, a key element of our unity.

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Image credit

Flame: Patrick Hendry, CC BY-SA 4.0, via Wikimedia Commons

Posted in Nazarenedom, reflections

An appeal for prayer and reflection

Posted on by Gregory Crofford

“In things essential, unity; in things non-essential, liberty; but in all things, love.”

Phineas F. Bresee

– Rupertus Meldenius (1626); quoted by Dr. Phineas F. Bresee, General Superintendent, Church of the Nazarene (1907-1915)

As a seminarian, I was comforted by this dictum, which was framed and hung on the hallway wall at Nazarene Theological Seminary in Kansas City. First on Dr. Bresee’s “essential” list was agreement upon preaching entire sanctification as the ongoing work of God’s grace in the heart and life of the believer, a grace experienced as both instantaneous and gradual. Preach that, Bresee believed, and you’re preaching what is essential. Other secondary concerns – such as divine healing – were relegated in the 1908 Manual to a section called “special advices.” With this understanding of “keeping the main thing the main thing,” union was reached. Delegates from three diverse groupings of holiness churches in the U.S. marched a victory lap around the tent in Pilot Point, Texas. The Pentecostal Church of the Nazarene was born. In 1919, we reverted to the shorter “Church of the Nazarene”, the original name for the West Coast grouping of churches.

Since 1908, we’ve always managed to find a way forward when it comes to issues secondary to our primary mission. Peruse the Manuals published roughly every 4 years since Pilot Point, and you’ll see that -as society changes- the issues we wrestled with also changed. We’re no longer concerned about whether Nazarenes should go to the circus, or participate in so-called “mixed bathing.” Attendance at the cinema was forbidden, but now we’re to honor God in all our media choices, the music we sing, and the kinds of dances we dance. Even divorce and remarriage, a very contentious issue with seemingly very clear biblical directives from Jesus himself (Mark 10:11, Matthew 19:3-12), we tackled because it touches many of our Nazarene families, people we dearly love. Our leaders tasked our best Bible scholars to research and publish their findings, then calmly help us work through the matter. Now, divorce alone is no longer a disqualifier for church membership or ordination. Yes, it took time to get there in unity, but get there we did. Retrospect has confirmed the wisdom of that process and subsequent course correction. The church is stronger for conserving laity and clergy who made it through the pain of divorce and still minister faithfully and effectively among us. Some of our local churches even host divorce care support groups. Surely God is pleased!

The discussions at General Assembly in June 2023 uncovered several social and theological issues that threaten our unity. These are difficult subjects that – like Nazarenes across the years- we long to sit down and discuss openly, without fear of being shushed or suffering professional consequences. With an open Bible and the love of Christ in our hearts, can we do what Dr. Bresee taught Nazarenes to do? Can we create designated spaces to listen to brothers and sisters from a wide variety of viewpoints? Can we once again task qualified individuals to present relevant research and help us reflect? Having prayed and done the hard work together, can we then move forward together in unity, our primary mission intact, to “make Christlike disciples in the nations”?

In Acts 15, after prayer and deliberation, the elders in Jerusalem decided to allow Gentiles to stay Gentiles and be folded into the church as they were. In verse 28, they wrote: “It seemed good to the Holy Spirit and to us…” The issues we face today are different, but the methodology is the same. Are we ready for a new season of study, reflection, and prayer? May God calm our fears and anxiety long enough so that we can hear God’s gentle voice and arrive at the place of unity Dr. Bresee desired for “the people called Nazarene.”

_______________________________

Rev. Dr. Gregory Crofford is a third generation Nazarene. He holds a B.A. in Religion (Eastern Nazarene College, 1985), an M.Div in Missiology (Nazarene Theological Seminary, 1989) and an M.A. and Ph.D. in Theology (Nazarene Theological College/University of Manchester, 2005, 2008). He was ordained a Nazarene elder in August, 1991 by Dr. John Allen Knight. Dr. Crofford has served as a music minister, pastor, and educational missionary. Currently, his ministry is hospice chaplaincy.

Posted in Nazarenedom

VHS tapes, Captain Picard, and the Church of the Nazarene

Posted on by Gregory Crofford

It was the best buy ever. At a garage sale, my mother-in-law found several seasons of “Star Trek: The Next Generation” on VHS tapes. Total cost? $ 5.00. As Nazarene missionaries in West Africa, we wore the tapes out, watching episodes over-and-over.

One episode still haunts me. In “Remember Me” (Season 4, Episode 5), the ship’s Chief Medical Officer, Dr. Beverly Crusher, is caught in a warp bubble caused by her brilliant teenage son, Wesley, during an experiment gone awry. Gradually, all the people she knows inexplicably disappear, until in the climax scene, she’s sitting alone with Captain Jean-Luc Picard on the bridge. Of all people, surely he would understand what’s going on! “Haven’t you noticed the people disappearing?” she pleads. “What people?” he replies, a wan smile on his face. She names her crew mates one-by-one – Security Chief Mr. Wharf, Engineer Geordi Laforge, First Officer Will Riker, Counselor Deanna Troy. The captain sits there passively, finally offering unconvincing explanations why a tiny crew is sufficient. Determined to get to the bottom of things, she protests: “I suppose it makes sense to you that you and I are the only ones flying around in this huge star ship!” She then turns her back for a split second, and poof! Captain Picard himself is gone.

Something about that episode with the disappearing crew evokes how I feel at this moment in the history of the Church of the Nazarene (USA/Canada). I’ve been a Nazarene from birth, my parents presenting me for baby dedication at the Calvary Church of the Nazarene in Arlington, Virginia. When my mother handed me over to the pastor, he momentarily lost his grip. The congregation audibly gasped, but the pastor recovered quickly, catching me before my head hit the wooden altar rail. The sad part is, I can’t go back and see that altar. The Calvary Church of the Nazarene no longer exists. Like Dr. Crusher in the collapsing warp bubble, I sense its absence. A part of my story has vanished.

From December 1988 until July 1993, I pastored the First Church of the Nazarene in Sedalia, Missouri. We were never a large church; the high water mark was when we hit 107 on a Sunday morning. I told the people that if we broke 100, I’d let them smash a pie in my face. I was happy to taste lemon meringue that day! But like the Arlington Calvary church, I can’t go back. When the church closed its doors a few years ago, I grieved.

A few months ago, I visited the website of the district where I grew up. Clicking on the link labeled “churches,” I found new names for a handful of churches that had been planted since then, new growth for which I praised the Lord. However, I also searched in vain for a number of churches where I’d sung gospel concerts as a teenager with my family. They’re gone, closed and sold off.

It’s a story that’s repeating itself again and again across U.S. districts – churches closed, parsonages and buildings sold. Like the collapsing bubble on the U.S.S. Enterprise, little-by-little, things are disappearing. Have we noticed?

This collapse for me feels personal. Our lives are interconnected. It’s relationships lost, and with people vanishing, it’s demoralizing. It’s the bright young ministry student I taught at one of our Nazarene Universities – gone. It’s the veteran religion faculty member who’s an excellent preacher, who loves the Lord and loved his Nazarene ministry students – gone. It’s the family member who grew up in the Church of the Nazarene but cannot in good conscience stay any longer – gone. Little-by-little, bit-by-bit, I look around and think: “I haven’t seen _____ in a while.” Quietly, with no fanfare, they’re gone – like Captain Picard when Dr. Crusher turned her back for just a second – disappeared. Poof.

We’re having trouble finding pastors to fill churches. I wonder why that is? Are Nazarene youth being surveyed to find out what keeps them from ministry in our denomination? Are youth who have already left been asked why they left? If they are bold enough to answer honestly, what will we do with that information?

Let’s do better than Captain Picard who dismissed Dr. Crusher’s concerns, denying that any crew were missing. May God give us the grace to face reality and the courage to change what we must.

_______________________________

Image credit

Enterprise-D_crew_quarters.jpg: Derek Springer from Los Angeles, CA, USAPatrickStewart2004-08-03.jpg: Cdt. Patrick Caughey[1]derivative work: Loupeznik, CC BY-SA 3.0 https://creativecommons.org/licenses/by-sa/3.0, via Wikimedia Commons

Posted in Nazarenedom

The “Middle Way” and General Assembly 2023

Posted on by Gregory Crofford

NOTE: I’ve re-posted this today (June 11) since some may not have seen it last month.

If you’ve ever driven in the rain on a muddy road, you know the danger. To the left and to the right are ditches. Veer too far in one direction and you’ll be sorry, your car or truck damaged and out of commission.

For the Church of the Nazarene, General Conventions and Assembly 2023 (June 9-16) are underway in Indianapolis. Delegates from across the globe have gathered to consider multiple resolutions. (All General Assembly resolutions are available at this link). I’ve been reflecting on how Nazarenes embody the Middle Way on a number of issues, and how – while challenging – there is wisdom in charting and maintaining a course that avoids peril in the ditches.

Let us examine three issues where this “down the middle” stance has allowed for balanced, effective, and compassionate ministry. These issues are baptism, the gift of languages, and human sexuality.

Baptism

Baptism is the sacrament of initiation into the family of God. In the book of Acts, an entire household (Greek oikos) could be baptized at once. In Acts 10, Peter baptized Cornelius and his household, whereas in Acts 16, Paul and Silas baptized into God’s family the jailer and his oikos. This is a New Testament echo of the Old Testament teaching, where Joshua proclaimed: “As for me and my household, we will serve the Lord” (Joshua 24:15, NIV). Households undoubtedly included individuals both young and old. Peter was correct when he promised the crowd in Jerusalem on the Day of Pentecost: “For the promise is for you and for your children…” (Acts 2:39b, ESV).

The Manual of the Church of the Nazarene reflects in both its Article of Faith on baptism and its baptism rituals the Bible’s teaching that baptism is an outward sign of God’s inward grace active in the life of an individual, at all stages of the human journey. Baptism places the spotlight on God and not on us. Whether parents present their babies for baptism or older children, teens, or adults present themselves, the meaning is the same: The Church welcomes them into the people of God. For babies, they will later at the appropriate age receive instruction on the meaning of their baptism, usually around age 12, where they can then publicly acknowledge their faith in Christ. (Note: This public affirmation should not be a so-called “rebaptism” since baptism is a single event in life. See Ephesians 4:5). For baptism candidates who are older, a class prior to their baptism is sufficient. This both/and position – of allowing for infant baptism and believer baptism – is an example of the Middle Way that has served Nazarenes well since our birth in Pilot Point, Texas in 1908.

On the other hand, one area where the Church of the Nazarene has been strangely out-of-step with the larger community of Christian faith is the relationship between baptism and membership. It is possible currently to be a member in the Church of the Nazarene and not have been baptized. This seems all the more odd when we teach new Nazarenes that we are Christian, Holiness, and Missional. The Christian position is clear, that baptism is the sacrament of initiation into the Church. The sequence should be 1) baptism, and 2) reception into Nazarene membership.The General Assembly has the opportunity to bring us in-line with historic Christian practice by voting to approve CA-701.

(click below on Page 2 to continue reading essay)

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