The New ACNA Order of Confirmation: An Evaluation

By Robin G. Jordan

As well as endorsing an Order for Holy Baptism at its most recent meeting, the College of Bishops gave their endorsement to an Order of Confirmation. The College of Bishops’ endorsement of these two rites represents another step toward providing the Anglican Church in North America not just with a Prayer Book of its own but a Prayer Book that will be unreformed Catholic in its teaching and practices. Having examined the Order for Holy Baptism in a previous article, we now turn to the Order of Confirmation. The Preface to Confirmation and the accompanying Order of Confirmation may be found here.

The Preface to Confirmation makes the claim that the rite of confirmation is evident in Scripture and cites 2 Timothy 1:6-7, Acts 8:14-17; and Acts 19:6 in support of this claim. In 2 Timothy 1:6-7 Paul writes:

“For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands, for God gave us a spirit not of fear but of power and love and self-control.” [2 Timothy 1:6-7, ESV]

The “gift of God” to which this passage alludes is in the commentaries understood to be the special gift of the Holy Spirit bestowed upon Timothy at his ordination when Paul and an unidentified group of the elders presumably those of the Church of Lystra laid hands on him, prayed over him, and set him apart for the ministry of evangelist. This passage does not describe an apostolic rite of confirmation anymore than does Acts 8:14-17 and Acts 19:6.

Acts 8:14-17 and Acts 19:6 describe the apostolic practice of laying on of hands, NOT an apostolic rite of confirmation. This is an important distinction. The rite of confirmation is not an apostolic ordinance, much less a sacrament. The rite of confirmation has its origin not in apostolic times but in fourth or fifth century Gaul. Its development was accidental. For a lengthy but thorough examination of the origin of confirmation as a rite, its history, and its development in Anglicanism, see “An Anglican Prayer Book (2008): The Catechism and the Order of Confirmation.”

The Preface to Confirmation goes on to claim that the rite of confirmation guarantees a particular blessing: God, though the prayer of the bishop, strengthens the believer for Christian service and witness. This claim emphasizes the role of the bishop as an essential mediator between God and the confirmand and a supplier of sacramental grace, a view that has no basis in Scripture but is based on tradition. It is, however, consistent with the claim made in To Be A Christian: An Anglican Catechism that confirmation is a sacrament. This particular claim places the theology of confirmation reflected in the Preface to Confirmation and the Order for Confirmation itself as well as in the Anglican Church in North America’s catechism squarely in the unreformed Catholic camp along with that of the Roman Catholic Church. Like the Roman Catholic Church, the Anglican Church in North America—specifically its College of Bishops—makes the “medieval mistake” of categorizing confirmation as a sacrament, as J. I. Packer describes this error in Concise Theology: A Guide to Historic Christian Beliefs.

The Preface to Confirmation does not quite separate itself from the equally unbiblical views that the Holy Spirit is conferred at confirmation or that Christian initiation has two stages and the Holy Spirit completes in confirmation what he began in baptism:

“…and we pray that he will pour out his Holy Spirit on those who have already been made his children by adoption and grace in Baptism.”

This passage brings to mind a passage in the Catechism of the Catholic Church, which originally comes from Pope Paul VI’s encyclical, Divinae consortium naturae.

"From that time on the apostles, in fulfillment of Christ's will, imparted to the newly baptized by the laying on of hands the gift of the Spirit that completes the grace of Baptism. For this reason in the Letter to the Hebrews the doctrine concerning Baptism and the laying on of hands is listed among the first elements of Christian instruction. The imposition of hands is rightly recognized by the Catholic tradition as the origin of the sacrament of Confirmation, which in a certain way perpetuates the grace of Pentecost in the Church." [Art. 1288]

As we shall see in our examination of the Order for Confirmation itself the rite departs from the reformed understanding of the rite of confirmation reflected in the Anglican formularies—in the two Books of Homilies as well as the Thirty-Nine Articles and the 1662 Book of Common Prayer. The rite at best bears a superficial family resemblance to the 1662 Confirmation Service. The arrangement of the elements of the rite is roughly the same. Its doctrine is decidedly not that of the 1662 service. While it borrows material from that service, there are significant alterations and omissions.

When the title of the ACNA confirmation rite is compared with the title of the 1662 Confirmation Service, there is a noticeable difference of emphasis. The 1662 subtitle is “or laying on of hands upon those that are baptized and come to years of discretion” The ACNA confirmation rite’s subtitle is “or laying on of hands by the bishop.” The 1662 subtitle emphasizes those upon whom hands will be laid; the ACNA confirmation rite’s subtitle emphasizes who will lay hands on them. The difference between the two subtitles is an indicator of the difference between the theology of the two rites.

The opening versicles and responses for the Eucharist at which confirmation takes place emphasize the conferring of the Holy Spirit, a further indication that the drafters of the rite had difficulty in separating themselves from such notions as the Holy Spirit is conferred at confirmation or Christian initiation has two stages and the Holy Spirit completes at confirmation what he began at baptism. Both views have their adherents in the Anglican Church. They are tied to the belief that the rite of confirmation is a sacramental in nature. They, however, are purely conjectural and have no basis in Scripture. They are also not consistent with the reformed understanding of confirmation reflected in the Anglican formularies.

The salutation, “The Lord be with you;and with your spirit” precedes the Collect of the Day. I have examined elsewhere the unreformed Catholic doctrinal associations of this greeting and response and the significance of its omission from the 1552, 1559, 1604, and 1662 Prayer Books with the exception of before second Lord’s Prayer in the services of Morning and Evening Prayer and before the Lord’s Prayer in the Order of Confirmation.

The Preface of the 1662 Confirmation Service has been replaced by an exhortation that articulates the theology of confirmation favored by the drafters of the rite and endorsed by the College of Bishops. Among the requirements for confirmation mentioned in the Exhortation is  the requirement that the confirmands has been instructed in “the Catechism of the Church.” This is not a reference to the short catechism in the 1662 Book of Common Prayer but to the longer To Be A Christian: An Anglican Catechism with its unreformed Catholic teaching.

The exhortation concludes with this statement:

“Now, these candidates here desire publicly to confess their faith in Jesus Christ as Savior and their commitment to follow him as Lord. They also desire the strengthening of grace through the laying on of hands that the Holy Spirit may fill them more and more for their ministry in the Church and in the world.”

Note how this statement ties the infilling of the Holy Spirit to an infusion of grace given by the imposition of hands. The 1662 Confirmation Service contains no equivalent of this statement. What the 1662 Confirmation Service does teach about the laying on of hands, as we shall see, is omitted from the ACNA confirmation rite.

The exhortation is followed by the examination of the confirmands, which is adapted from the ACNA baptismal rite. Omitted from the examination of the confirmands is not only the minor exorcism but the affirmation of the baptismal covenant. 

The examination of the confirmands is in turn followed by a prayer which is an adaptation of the first prayer for the confirmands in the 1662 Confirmation Service. A comparison of the two prayers shows the extent of the alterations that the drafters of the ACNA confirmation rite have made to the original prayer. First, the prayer from the 1662 Confirmation Service:

“ALMIGHTY and everliving God, who hast vouchsafed to regenerate these thy servants by Water and the Holy Ghost, and hast given unto them forgiveness of all their sins: Strengthen them, we beseech thee, O Lord, with the Holy Ghost the Comforter, and daily increase in them thy manifold gifts of grace; the spirit of wisdom and understanding; the spirit of counsel and ghostly strength; the spirit of knowledge and true godliness; and fill them, O Lord, with the spirit of thy holy fear, now and for ever. Amen.”

Then the prayer from the ACNA confirmation rite:

Almighty and everliving God, we ask you to strengthen these your servants for witness and ministry, through the power of your Holy Spirit. Daily increase in them the gift of your grace and the fruit of your Spirit; through Jesus Christ our Lord. Amen

As can be seen from this comparison, the drafters of ACNA confirmation rite have not only changed the language of the prayer but also its meaning. Now compare the prayer from the ACNA confirmation rite with the contemporary English revision of the 1662 prayer from An Order of Confirmation, First Form, from An Australian Prayer Book (1978):

Almighty and everliving God, whose Son Jesus Christ was crucified and rose again to break the power of sin and death: we give you thanks and praise for the gift of your Holy Spirit by whom these your servants have been born again and made your children. Grant that in the power of the same Holy Spirit they may continue to grow in the knowledge and likeness of Christ. Increase in them your gracious gifts, the spirit of wisdom and understanding, the spirit of counsel and inward strength, the spirit of knowledge and godly living, and fill them, O Lord, with the spirit of true reverence for you, now and always. Amen.

And this contemporary English revision of the same prayer from Common Prayer: Resources for Gospel-Shaped Gatherings (2012):

Almighty and everliving God, you have been pleased to grant to your servants new birth by water and the Holy Spirit and have given them forgiveness of their sins; strengthen them, we pray, with the Holy Spirit; grant that they may grow in grace; and give them the spirit of wisdom and understanding, the spirit of discernment and inner strength, the spirit of knowledge and true godliness, and fill them, Father, with wonder and awe in your presence, now and for ever. Amen.

Both prayers are much more faithful to the language and meaning of the original prayer than is the prayer from the ACNA confirmation rite.

What is also noteworthy about the prayer from the ACNA confirmation service is its length. Considering that the Preface to Confirmation maintains that God, through the bishop’s prayer, strengthens the believer for Christian service and witness, one would expect this prayer to be slightly longer.

Omitted from the ACNA confirmation rite are the versicles and responses that precede the first prayer for the confirmands in the 1662 Confirmation Service and in which the congregation acknowledges its dependence upon God’s help and entreats to God to hear its prayer. This omission is significant. Having claimed in the Preface to Confirmation that God, through the prayer of the bishop, strengthens the believer for Christian service and witness, the drafters of the rite remove this reference to the prayers in the rite of confirmation as the prayer of the assembled church. This is a key element in the reformed understanding of confirmation. In that understanding of confirmation the bishop acts as the voice of the gathered church. The prayer is not his. It is that of the church. The Homily on Common Prayer and the Sacraments points to our attention:

"And although there are retained by the order of the Church of England, besides these two, certain other Rites and Ceremonies about the institution of Ministers in the Church, Matrimony, Confirmation of the children, by examining them of their knowledge in the articles of the faith, and joining thereto the prayers of the Church for them [emphasis added], and likewise for the visitation of the sick: yet no man ought to take these for Sacraments, in such signification and meaning, as the Sacrament of Baptism and the Lord’s Supper are: but either for godly states of life, necessary in Christ’s Church, and therefore worthy to be set forth by public action and solemnity by the ministry of the Church, or else judged to be such ordinances, as may make for the instruction, comfort, and edification of Christ’s Church."

The Homily on Common Prayer and the Sacraments comes from the Second Book of Homilies, a collection of twenty-one sermons that expound the doctrine of the reformed Church of England. This collection of sermons was mainly written by Bishop John Jewel and was published in full in 1571. The sermons contained in the collection were appointed by law to be read each Sunday and holy day in every parish church. The purpose of the sermons was to instruct the people in the doctrine of the reformed Anglican Church.

Also reflected in the omitted versicles and responses is the view that is articulated in Article 10. We cannot do anything “that is pleasing and acceptable to God, unless the grace of God is first given through Christ, so that we may have a good will, and the same grace continues at work within us to maintain that good will.” We are utterly dependent upon God’s help.

The ACNA confirmation rite, like the 1979 Book of Common Prayer, provides two forms for use with the laying on of hands at “confirmation.” The first form is adapted from the form in the 1662 Confirmation Service. It differs significantly from 1662 form in that it prays that that the confirmand daily increase in the Holy Spirit more and more until he comes into the “fullness” of God’s eternal kingdom, rather than until he comes to God’s eternal kingdom as in the 1662 form. It reflects the unreformed Catholic view that baptism is the entrance to God’s kingdom. According to the Catechism of the Catholic Church, “this sacrament [baptism] is also called ‘the washing of regeneration and renewal bythe Holy Spirit,’ for it signifies and actually brings about the birth of waterand the Spirit without which no one ‘can enter the kingdom of God.’"[Art. 1215]

What this doctrinal view fails to do is make a clear distinction between kingdom present and kingdom future. To enter the kingdom present, we must be born again. However, to enter the kingdom future, we must make our election and calling sure. The eternal kingdom to which 1662 form refers is the kingdom future, the eternal kingdom of 1 Peter 1:11: “For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.” We cannot enter the kingdom future without the help of the Holy Spirit. For this reason the bishop acting as the voice of the gathered church asks God to daily increase the Holy Spirit in the confirmand more and more so that he can make his election and calling sure.

The second form comes from the 1979 Book of Common Prayer and was drafted by the late Urban T. Holmes.

The ACNA confirmation rite also provides a form for use with the laying on of hands at the reception of baptized and confirmed Christians from other traditions and a form for use with the laying on hands at the reaffirmation of baptismal vows by a person who has been previously confirmed or received in the Anglican Church in North America. The form for reception is taken from the 1979 Book of Common Prayer. The form for reaffirmation is adapted from the form for that purpose in the 1979 Prayer Book.  

The rubrics of the ACNA confirmation rite permit the bishop to make the sign of the cross with the Oil of Chrism on the foreheads of those receiving the laying on of hands. The rite provides a form for use with this anointing. The English Reformers did away with this practice in the sixteenth century on Scriptural grounds. The Catechism of the Catholic Church acknowledges the traditional nature of the practice:

Very early, the better to signify the gift of the Holy Spirit, an anointing with perfumed oil (chrism) was added to the laying on of hands. This anointing highlights the name "Christian," which means "anointed" and derives from that of Christ himself whom God "anointed with the Holy Spirit." This rite of anointing has continued ever since, in both East and West. For this reason the Eastern Churches call this sacrament Chrismation, anointing with chrism, or myron which means "chrism." In the West, the term Confirmation suggests that this sacrament both confirms and strengthens baptismal grace. [Art. 1289]

As can be seen from this explanation of the practice, it has questionable doctrinal associations.

The laying on of hands is followed by a prayer that is taken from the 1979 Book of Common Prayer. It is a contemporary English revision of the prayer that follows the Lord’s Prayer in the 1662 Confirmation Service.  It omits the following clauses from the 1662 prayer.

ALMIGHTY and everliving God, who makest us both to will and to do those things that be good and acceptable unto thy divine Majesty; We make our humble supplications unto thee for these thy servants, upon whom (after the example of thy holy Apostles) we have now laid our hands, to certify them (by this sign) of thy favour and gracious goodness towards them.

This omission is a significant one. The last clause summarizes the biblical and reformed understanding of laying on of hands. By this sign the bishop attests to God’s favor and gracious goodness toward the confirmand. Nothing, however, is conveyed through the bishop’s imposition of hands. As J.I. Packer points out in Growing in Christ, “the gesture of laying your hands on the person you pray for” as described in the New Testament is “a mark of good will and concern.” It is, however, not a sacramental sign.

The 1662 Confirmation Service recognizes the laying on of hands as a apostolic practice. But it does not view this gesture as an apostolic ordinance or a sacrament. In the 1552 Prayer Book and the 1662 Prayer Book which is based on the 1552 Prayer Book the Order of Confirmation is a catechetical rite in which individuals baptized as infants or children profess their repentance , faith, and commitment to Jesus Christ before the assembled church, own for themselves the baptismal vows that were made for them at their baptism, and receive the prayers of the Church.

The reason the drafters of the 1979 Order of Confirmation omitted these clauses from the 1662 prayer is that they held a different theology of the rite of confirmation . The drafters of the ACNA confirmation rite adopted the 1979 revision of that prayer for the same reason. For those who may be interested I have included solely for educational purposes the contemporary English version of the 1662 prayer from An Australian Prayer Book (1978):

Almighty and everlasting God, by your Holy Spirit you are at work in us, inspiring us both to will and to do those things that are good and pleasing in your sight; we pray for your servants upon whom we have now laid our hands, following the example of your holy apostles, to assure them, by this sign, of your favour and gracious goodness. Let your fatherly hand always be over them; let your Holy Spirit always be with them; lead them in the knowledge and obedience of your word, so that in the end they may obtain eternal life; through our Lord and Saviour Jesus Christ.

As well as departing from the reformed understanding of the rite of confirmation in its doctrine, the ACNA confirmation rite is rather pedestrian in its language. It lacks the eloquence of the 1662 Confirmation Service and the other confirmation rites that I have examined.

At this point I believe that it should be very clear that the College of Bishops is seeking to impose the Roman Catholic sacramental system upon the Anglican Church in North America. A criticism that Anglo-Catholics leveled at the ACNA fundamental declarations was that they did not recognize the seven sacraments of the Roman Catholic sacramental system. However, with To Be A Christian: An Anglican Catechism and the various rites that it has endorsed to date, the College of Bishops is making up for this perceived deficit. I would not be surprised if the College of Bishops at some future date fielded a proposal to amend the fundamental declarations to recognize the seven sacraments of the Roman Catholic sacramental system.

If these doctrinal statements are not the writing on the wall for orthodox Anglicans in the ACNA who are faithful to the teaching of the Bible and loyal to the doctrine and principles of the Anglican formularies, I do not know what it is. They have enough pieces of the puzzle to see how the completed puzzle is going to appear. The message is very clear: there is no room in the denomination for those who are not open to unreformed Catholic teaching and practices. 

Ed Stetzer: Is Growth Always Good?

I’ve always wanted to learn Karate so I could break boards in a ninja-like way (and I realize Ninjas don’t use Karate, but humor the dream of an eight-year-old wimpy kid). There is a helpful Karate principle that appropriately applies to life and ministry. It pertains to the ancient art of breaking boards (very important coming of age moment for young ninjas).

If one is attempting to break through a board and is aiming for a central spot on the board, he will almost always fail. In trying to process the goal, the brain understands the barrier– and the potential pain involved– and the physical reaction is that the ninja stops short of his goal.

In order to successfully break a board, the ninja must aim about 2-3 inches below the board. In so doing, the brain is able to see past the board towards the ultimate goal, and the board naturally breaks in the process.

In recent years, churches in the West have gone through various transformations in their focus and goals. Much has been said both positively and negatively about the Church Growth Movement, and I will publish some further thoughts on that in the coming weeks.

While I do not totally jump on either bandwagon (love or hate), I think two important aspects to keep in mind are the goals of gospel fidelity and propagation. Keep reading

Should a Church Have Financial Reserves?

Almost all personal financial experts will tell you our families need a financial reserve of several months’ income to weather unexpected challenges. I lead an organization where we seek to have some level of financial reserves for contingencies and capital expenditures.

On the surface, it would seem that a church should have financial reserves if at all possible. But there are implications that argue both ways on this issue. Let’s look at eight of them. Keep reading

7 Questions Leaders Should Use Often

Questions are a powerful tool for every leader. The greatest leaders I know ask lots of questions.

Whenever I consult with leaders, one of the first things I do is analyze what questions the leader is asking. You only get answers to questions you ask. The better the questions — the better the answers.

Questions can challenge. They encourage discussion. They can open the process towards discovery of solutions and better ways of doing things. Plus, questions allow other people to have an opinion other than the leader — adding huge value to organizational health.

I’ve learned over the years people often have opinions they won’t share until they are given a direct invitation to share them. I keep my door open all the time. I take pride in not being a “controlling leader”. But, it doesn’t guarantee people will share what’s on their mind. The forum has to be created for them most of the time. Keep reading

10 Reasons We Have Not Reached the Unchurched

I am often amused when I hear myself identified as an expert in any area. If I am a perceived expert, it is because I have had the wonderful opportunity to listen to thousands of people over the past few decades. They are the experts; I am little more than an interested reporter.

Though much of this information could be regarded as dismal, my ultimate assessment is not that pessimistic. I believe in the God of miracles. If my conclusions focused on human ability and goodness, I would have little hope. But my conclusions presume the God of creation is on His throne.

For now, let us focus on what is wrong. Let us look with stark honesty and candor at the ineffectiveness of most American believers when it comes to sharing their faith. And in coming weeks, let us look at reversing the trend through God’s power. Keep reading

To Whom Exactly Is Your Church Advertising?

I see a lot of church advertising these days. Many churches are utilizing billboards, print ads, and social media for the purpose of outreach. I love the concept of utilizing creative spaces to advance the kingdom. However, there is a something unsettling about public ads that advertise with slogans such as:

• “In depth preaching,”
• “Contemporary and traditional services,”
• “Bible studies for the whole family.

Don’t get me wrong. I love all of those things. Preaching, corporate worship, and Bible study are all high on my list. And no, I don’t think the church should hide what we are doing.

However, it strikes me odd when a church’s outreach efforts advertise elements that only believers would be interested in. That doesn’t mean unbelievers don’t need it –it just means they don’t know they need it –yet.

As I see it, this kind of advertising implies one of three things about the church.... Keep reading

6 Thoughts on Evangelism Every Leader Should Know

Evangelism (telling others about Jesus) is not a great idea…it is a COMMAND issued by Christ Himself. It’s not easy, it does cause us to get uncomfortable, people will think you are crazy, and following the command of Christ will create tension at times.

Nonetheless, we are still called and empowered to do this! So today, I hope you will take a little time to read Acts 8:4-8 and then Acts 8:26-40 and let’s think about six things together. Keep reading

Ritualism in the Anglican Church in North America

By Robin G. Jordan

Back in 2011 I posted two articles, “Liturgy and Catechism in the Anglican Church” and “Sizing Up the Worship Practices in Your Church,” which were related to a problem that I saw in both Anglican Church in North America and the Anglican Mission in America—clergy who identify themselves as “evangelical” but who do not in their worship practices exhibit those characteristics historically associated with Anglican evangelicalism. These clergy exhibit what may be described as a love of ritual that from a historical standpoint has been associated with what is sometimes described as the “Catholic Reaction” of the seventeenth century and the “Catholic Revival” of the nineteenth century.

Their love of ritual is pronounced to such a degree that Gerald Bray describes them as “charismatic open evangelical ritualists.” Bray classifies them first and foremost as ritualists, then as evangelicals  but of the open variety, and last of all as charismatics.  Ritualists are individuals who display an excessive devotion to the use of ritual often without any regard to its function. Open evangelicals, while exhibiting some of the characteristics associated with evangelicalism in the Anglican Church, show a greater openness to unreformed Catholic teaching and practices than conservative evangelicals. Prominent nineteenth century evangelical leader, Bishop of Liverpool J. C. Ryle, would have described them as “liberal evangelicals.” Charismatics are individuals who believe that the gifts of the Holy Spirit did not cease with the apostolic age. They may or may not believe in a separate baptism of the Holy Spirit and the gift of speaking in tongues as proof of such baptism.

Among the concerns that I expressed in the aforementioned articles was that this particular group of clergy is not taking seriously the principle of lex orandi, lex credenda--how we pray shapes what we believe. The vestments we wear and the gestures, postures, and ceremonies we adopt carry theological freight.

The same group of clergy has been influenced by the Ancient Future Movement and the late worship garu Robert Webber or by seminar professors, bishops, and other clergy who have been influenced by them. One of the criticisms of this movement and Dr. Webber is that they promoted worship practices in a number of denominations, which had strong associations with doctrines that conflicted with what these denominations historically have believed and taught.

This particular group of clergy is not homogenous. Some of its members maintain a Protestant identity despite their ritualistic proclivities. In this regard they bear similarity to the seventeenth century Caroline High Churchmen. Others, however, are a step away from becoming full-fledged Anglo-Catholics. Indeed they may be viewed as incipient Anglo-Catholics. They are in the process of exchanging their Protestant identity for an unreformed Catholic one.

The Anglo-Catholic wing of the Anglican Church in North America includes a number of this particular clergy group’s former members who have made that final step. Yet they describe themselves as “evangelical,” “evangelical Catholic,” or “High Church evangelical” The last two discriptors are oxymorons. The use of such discriptors adds to the confusion over what constitutes a genuine Anglican evangelical identity.

In addition to showing ritualistic proclivities the same clergy group confuses liturgy with ritualism. Liturgy is a form that is used in the conduct of public worship and the celebration of the sacraments of Baptism and the Lord’s Supper. Ritualism, on the other hand, is excessive devotion to the use of ritual often without any regard to its function. Liturgy and ritualism is not the same thing. A denomination may be liturgical, that is, use a fixed liturgy, without being ritualistic. A liturgy points away from itself to God. In ritualism, the use or practice of ritual becomes the focus of worship, not God.  As the article I posted yesterday points out, it reflects a particular view of the divine or the supernatural.

If you have not read “Liturgy and Catechism in the Anglican Church” and “Sizing Up the Worship Practices in Your Church,” I definitely recommend that you read them. If you have read the two articles, I recommend that you read them again. 

The Incredible Future of the Medium-to-Small-Sized Church

When most of us go to conferences and ministry events to learn as pastors, we are used to the headliners being name draw speakers who started their churches and grew them to thousands, often against exceptional odds. Thousands will fill rooms to hear them speak, and I go to hear them as well! We all dream that we are going to change the world and be the next Matt Chandler, Rick Warren, or Tim Keller (not really – most of us know we’re not Keller-smart!).

The reality that we have over 400,000 churches in the U.S. and just over 1,600 megachurches (churches of 2,000 or more) means that 398,400 of us are never going to be that! But don’t be discouraged. You can still change your city and the world (and you may actually be better at changing it than a huge church). Keep reading

The Ups and Downs (And Everything in Between) of Starting a Church: An Interview with Jeanne Stevens [Podcast]

The life of a church planter has so many ups and downs.

Jeanne Stevens and her husband Jarrett learned that the hard way, when after over a decade on the staff of some well known mega-churches, they found the courage to leave the comfort of what they knew to plant a church in downtown Chicago. Jeanne tells the story. Keep reading

7 Areas of Unbiblical Conscience Binding

In what is one of the most beloved statements penned in all of church history, the Westminster Divines explained that “God alone is Lord of the conscience, and has left it free from the doctrines and commandments of men, which are, in anything, contrary to his Word; or beside it, if matters of faith, or worship” (WCF 20.2). Few things can be so damaging to the church as when one believer seeks to bind the conscience of another believer with a personal application of a biblical principle of holiness. To be sure, we should all be zealous to teach and exemplify every principle of holiness taught in Scripture; but more often than not, individuals who are most zealous for holiness fall into the trap of teaching their personal applications of a biblical–or a supposedly biblical–principle of holiness rather than simply teaching the principle. After all, very refined personal applications of a principle tend to feel more potent–they make us feel more effective in our attempts to help people grow spiritually. However, the more refined the application the more we are in danger of crossing the fault line of legalistic conscience binding. To be sure, the line between pious advice and unbiblical conscience binding is a razor’s edge.

Many times such unbiblical conscience binding occurs in less than explicit ways. The personal applications are subtly presented as the principle. Sometimes they come in the form of an individual setting himself or herself up as the example of piety in application specific ways. You’ve witnessed this sort of thing. One believer tells another believer how often he or she prays every day, or how long he or she spends in the Scriptures each morning. Then, the conversation slides into exhortation without differentiation: “I’ll be glad to hold you accountable to doing this too,” or “I don’t know why more people don’t spend as much time praying…” Such attempts at unbiblical conscience binding occur in every sphere of life and ministry–often resulting in creating undue guilt in the minds and hearts of God’s people. Consider the 7 following areas in which you have most likely witnessed such unbiblical conscience binding.... Keep reading

Issues in Church Leadership: Two Articles and a Podcast

5 Roadblocks of Good Leadership

I was in a hurry to get to a meeting across town and the traffic was horrible. I decided to take a shortcut. I had been the new way only one other time, but remembered it well enough to believe it would be faster. I turned several streets to navigate through a subdivision, back on to a main road, and then through another subdivision. Just as I was about to get to the road I needed to be on the road was permanently closed to through traffic. It had apparently been closed for some time. Had I checked before attempting to go this direction, probably even long enough for Google maps to pick up on it. I essentially had to completely backtrack and get into the same traffic jam again. Only this time I was even twenty minutes later.

So, much for my shortcut.

It reminded me, however, of something I’ve observed in leadership. There are roadblocks in good leadership too. Keep reading

Eight Things Church Leaders Should Never Say about Leadership Development

What you say about leadership development, even in casual conversations, will inevitably impact the culture you are forming. Because how you speak of leadership development will influence perceptions about developing leaders, here are eight things church leaders should never say (if you think any of them, some rethinking is in order.... Keep reading

The Challenges and Opportunities of Female Leadership – Rainer on Leadership #141 [Podcast]

Today on the podcast, Selma Wilson joins us to discuss the challenges and opportunities women face in leadership. Selma serves as vice president of organizational development at LifeWay Christian Resources and has been with LifeWay for more than 20 years. Keep reading

Podcast: Play in new window | Download (Duration: 23:40 — 21.7MB)

Lead Your Church to Be a Sending Church

No matter how small or young your church may be, you can lead your church to be a sending church.

June was a good month at our church.

Part of our core values has been sending. We want to move beyond the cliche that sending capacity is more important than seating capacity.

Over the last few years, I’ve has the privilege of leading a Pastoral Apprentice Team. I do it as part of my volunteer role at my church. (You can read more about that here.)

Well, in June, we sent out two of the three participants in that group. Keep reading

Turning Questions into Gospel Conversations

In yesterday’s post, I listed 10 frequent questions church guests may have prior to arriving at your church for the first time. Today, I want to share how those can be grouped into four main categories of guests, and how you and your church members can move those guests into meaningful gospel conversations. Keep reading

Also see
10 Questions Driving Guests to Visit Your Church

A Gospel-Shaped Baptismal Service for Those Able to Answer for Themselves

By Robin G. Jordan

In this second article in a two-article series on the services of baptism in Common Prayer: Resources for Gospel-Shaped Gatherings  (2012) I examine the service of baptism for those able to answer for themselves from that collection. In Common Prayer: Resources for Gospel-Shaped Gatherings the Archbishop of Sydney’s Liturgical Panel further develop and expand Sunday Services (2001). The services in Sunday Services were compiled “to provide liturgy which is biblical in content, intelligible in language and appropriate for our time and culture.” The material in Common Prayer: Resources for Gospel-Shaped Gatherings and Sunday Services are copyrighted by the Archbishop of Sydney’s Liturgical Panel.

I have reproduced solely for educational purposes the service of baptism for those able to answer for themselves from Common Prayer: Resources for Gospel-Shaped Gatherings below.

A SERVICE OF BAPTISM FOR THOSE ABLE TO ANSWER FOR THEMSELVES

1. The minister welcomes those who have come for baptism and addresses the congregation. The passages of Scripture may be read in the indicated places.

Without Christ, we humans are far gone from God and mired in sin. But through the gospel, God addresses each one of us and calls us back to himself, resulting in a profound change. The act of baptism is about that change.

[We follow the direction of Jesus, who said, ‘Go and make disciples of all nations, baptising 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.’]

Ordinary water is used to point to the extraordinary work of God in cleansing us from sin and giving us a new heart to trust and serve him, through the death and resurrection of his Son. Baptism provides a public opportunity to turn to Christ and express a personal trust in him and what he has done for us and ask for the renewing work of the Holy Spirit.

[As the apostle Peter said, ‘Repent and be baptised, 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.’]

So let us thank God for drawing these people to himself, hear their profession of repentance, faith and commitment to Christ, and pray for the work of the Holy Spirit in their lives.

2. The congregation joins the minister in praying

Heavenly Father,

we thank you that in your great love

you have called us to know you

and to trust you.

Increase this knowledge and strengthen our faith.

Grant these people what they cannot have by nature

that being born again by the Holy Spirit,

they may be cleansed from all sin,

and inherit your eternal kingdom;

through Jesus Christ our Lord. Amen.

3. If the baptism does not take place within the context of another service, suitable passages from Scripture should be read and a sermon given at this point.

4. The minister invites those who are to be baptised to stand and says to them

Those who are to be baptised must declare their allegiance to Christ and their rejection of all that is evil: the devil and all his works, the empty display and false values of the world, and the sinful desires of the flesh.

Therefore I ask you,

Do you turn to Christ?

I turn to Christ.

Do you repent of your sins?

I repent of my sins.

Do you reject selfish living and all that is false and unjust?

I reject them all.

Do you renounce Satan and all evil?

I renounce all that is evil.

Almighty God deliver you from the powers of darkness, and lead you in the light of Christ to his everlasting kingdom. Amen.

5. The candidates may be given an opportunity to testify to the way they have come to faith in Christ. The minister then says

You have come here to be baptised. I ask you now to affirm the Christian faith as yours.

Do you believe in God the Father?

I believe in God, the Father almighty, creator of heaven and earth.

Do you believe in God the Son?

I believe in Jesus Christ, God’s only Son, our Lord, who was conceived of the Holy Spirit, born of the virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried; he descended to the dead. On the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of the Father; from there he will come to judge the living and the dead.

Do you believe in God the Holy Spirit?

I believe in the Holy Spirit, the holy catholic church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

The minister says to the congregation

This is the faith of the Church.

The congregation responds

This is our faith: we believe in one God: Father, Son and Holy Spirit.

6. The minister says to the candidates for baptism

Will you follow Jesus faithfully, and obey his commands throughout your life?

With God’s help, I intend to do so.

Do you ask for baptism in the faith you have professed?

I do.

7. Standing at the font with the candidates and their sponsors, the minister says

Let us pray.

Merciful God, for Jesus Christ’s sake, grant that N, whom we baptise in this water, may be saved through the washing of rebirth and renewal by the Holy Spirit. May he/she die to sin and rise again to righteousness. May your Spirit live and work in him/her, that he/she may be yours forever; through Jesus Christ our Lord who died and rose again for us Amen.

8. The minister asks each person to come to the font and baptises them by dipping them in the water or pouring water on them, saying

N, I baptise you in the name of the Father and of the Son and of the Holy Spirit. Amen.

9. After all the candidates have been baptised the minister and congregation address them

God has called you into his church.

We therefore receive and welcome you

as a fellow member of the body of Christ,

as a child of the same heavenly Father,

and as an inheritor with us of the kingdom of God.

10. The minister makes a sign of the cross on each candidate’s forehead and says

I sign you with the sign of the cross

to show that you are to be true to Christ crucified

and that you are not to be ashamed

to confess your faith in him.

Fight bravely under his banner

against sin, the world and the devil,

and continue Christ’s faithful soldier and servant

to your life’s end.

11. The minister continues

God has called you out of darkness into his marvellous light

Shine as a light in the world to the glory of God the Father

12. The minister continues with this prayer

Gracious God, through the death and resurrection of your Son, you have brought us from death to life. Enable us by your Spirit to resist the power of sin and give ourselves to you as a living sacrifice. May we not be conformed to the pattern of this world, but be transformed by the renewing of our mind, so that we serve and please you in every way. Amen.

13. If it is not used elsewhere in the service, the Lord’s Prayer may be said together here.

Our Father in heaven,

hallowed be your name,

your kingdom come,

your will be done on earth as in heaven.

Give us today our daily bread.

Forgive us our sins

as we forgive those who sin against us.

Lead us not into temptation,

but deliver us from evil.

For the kingdom, the power, and the glory are yours

now and for ever. Amen.

14. The service may conclude with these words

The grace of our Lord Jesus Christ, and the love of God,

and the fellowship of the Holy Spirit

be with us all evermore. Amen

The Archbishop of Sydney’s Liturgical Panel followed the pattern of the 1662 Book of Common Prayer and compiled two baptismal services, one for infants and young children and one for individuals who have reached an age and level of maturity at which they can make the baptismal vows for themselves. Like the baptismal service for infants and young children, the baptismal service for those able to answer for themselves consists of three primary elements—prayers for the candidate, the symbolic washing of the candidate with water, and the making of the sign of the cross on the forehead of the newly baptized. The main difference between the two services is that the candidates make their baptismal vows for themselves rather than their godparents or sponsors making the vows for them. Like the baptismal service for infants and young children, the service exhibits the simplicity and restraint that is the mark of the Anglican genius.

The service has five key texts that merit our attention. The first text is the opening address to the congregation which briefly explains baptism.  The address draws to the congregation’s attention that “ordinary water is used” in baptism “to point to the extraordinary work of God in cleansing us from sin and giving us a new heart to trust and serve him, through the death and resurrection of his Son.” Baptism signifies outwardly what God does inwardly. “The address goes on to explain that baptism provides a opportunity for the baptismal candidates to do two things:

1. To make a public profession of repentance, faith and commitment to Christ;

 2. To receive the prayers of the congregation for “the work of the Holy Spirit in their lives.”

The second text is the prayer which follows the opening address. All join in this prayer.

Heavenly Father,
we thank you that in your great love
you have called us to know you
and to trust you.
Increase this knowledge and strengthen our faith.
Grant these people what they cannot have by nature
that being born again by the Holy Spirit,
they may be cleansed from all sin,
and inherit your eternal kingdom;
through Jesus Christ our Lord. Amen.

This prayer is adapted from a prayer in the 1552 Baptismal Office and incorporates language from the Exhortation in the same office. It acknowledges that God calls us. We do not seek God on our own. It also recognizes that our knowledge of God and our faith in Christ comes from God. It further acknowledges that the new birth is God’s doing, the work of the Holy Spirit, and only those who are born again “may be cleansed from all sin” and “inherit” God’s “eternal kingdom.” These things are not ours by nature but a gift from God.

The third text is the prayer that precedes the symbolic washing with water.

Merciful God, for Jesus Christ’s sake, grant that N, whom we baptise in this water, may be saved through the washing of rebirth and renewal by the Holy Spirit. May he/she die to sin and rise again to righteousness. May your Spirit live and work in him/her, that he/she may be yours forever; through Jesus Christ our Lord who died and rose again for us Amen.

Like the prayer at this point in the 1552 Baptismal Office, this prayer contains no petition for the sanctification of the water. Note the wording of the first petition of the prayer which is taken from the New Testament—“may be saved through the washing of rebirth and renewal by the Holy Spirit….” The washing to which it refers is not by water but by the Holy Spirit. The water in which the candidates are baptized is not the medium by which their rebirth and renewal occur. It is the Holy Spirit. The water is a visible physical sign pointing to an invisible spiritual reality.

The concluding petition asks that God complete in the candidate the work that he has begun.

The fourth text is the reception and welcoming of the newly baptized which follows his or her baptism.

God has called you into his church.
We therefore receive and welcome you
as a fellow member of the body of Christ,
as a child of the same heavenly Father,
and as an inheritor with us of the kingdom of God.

Note that the text uses presumptive language and generously assumes that God has called the newly baptized and that the newly baptized was responding to God’s call. The congregation receives and welcomes the newly baptized on the assumption that this is indeed the case.

The underlying theology is that God calls those whom he has elected and predestined for salvation and enables them to respond to his call. God quickens them to spiritual life without which they cannot heed his call. Without this divine intervention they cannot turn from sin to Christ and trust in Christ.

Ultimately the fruit that they bear will show whether God has called them. The work of the Holy Spirit is not only regeneration but also sanctification. Having been quickened to spiritual life, they will grow in every way into the likeness of Christ.

The New Testament account of the baptism of Simon Magus is a reminder that all who seek baptism are not necessarily responding to God’s call. As in Simon Magus’ case, they may have ulterior motives.

The fifth text is the prayer that follows the signation.

Gracious God, through the death and resurrection of your Son, you have brought us from death to life. Enable us by your Spirit to resist the power of sin and give ourselves to you as a living sacrifice. May we not be conformed to the pattern of this world, but be transformed by the renewing of our mind, so that we serve and please you in every way. Amen.

This prayer is not just for the newly baptized but for the whole congregation. It acknowledges that only through God’s grace, through the death and resurrection of his Son, have we been brought from death to life. It implores God to make us able to resist our natural inclination to evil, which the Thirty-Nine Articles reminds us “remains even in those who in Christ are reborn,” and to give ourselves completely to God. It concludes with the plea that God make the kind of changes in us that enable us to serve and please him “in every way.”

What is notable about these texts is that the texts do not tie the spiritual renewal of the newly baptized to their baptism. Rather their baptism is a sign of that renewal, which began the very moment that the Holy Spirit quickened them to spiritual life, enabling them to respond to God’s call and turn to Christ and trust in him.

Their baptism is not, however, a bare sign as Article 25 points to our attention. By it God arouses, strengthens, and confirms the faith of the newly baptized in him. It accomplishes what God purposes.

Like the service of baptism for infants and children, the service of baptism for those able to answer for themselves is well-suited for the mission field. It lends itself to a variety of worship settings and is suitable for both indoor and outdoor use.  

Religions Are Not All Basically the Same

Historian Rodney Stark explains why the theology of God in different religions produces very different religions. All religions cannot basically be the same because their gods are not the same; some religions don’t even have a deity. The kind of god one believes in determines whether or not morality is part of the religion (some religions have no moral guidelines) and whether or not we are meant to have relationship with the deity. Some gods, as conceived by various religions, just are not capable of being moral or having a relationship with human beings. Stark explains in For the Glory of God: How Monotheism Led to Reformations, Science, Witch-Hunts, and the End of Slavery.... Keep reading

This section in the final paragraph particularly caught my attention when I read this article.

"As Justin Barrett put it, ritual precision is required in dealings with “dumb gods.” This same logic applies, if to a somewhat lesser extent, to religions based on Gods of limited scope. They, too, may take note not of the intent of rituals but only of their execution. Indeed, there is a substantial element of compulsion in interactions with small Gods, as well as with the creatures that are sometimes invoked by magic (see the introduction). Here, too, the rituals must be perfect; otherwise the supernatural agent will not find them binding. In contrast, the omnipotent Gods of monotheism are thought to be fully aware of the intentions of the supplicant. Consequently, rituals are far less important, and precision is barely an issue when humans deal with Gods conceived of as all-seeing—if the priest errs, Jehovah knows what was meant, and the efficacy of a prayer does not hinge on precise adherence to a sacred formula."

Not Too Small to Plant

For nearly 50 years, the American church has measured success by numbers, dollars and buildings. Like it or not, pastors know this to be true. Questions that begin with the words, “How many?” and “How big?” are ones we commonly face, must answer or otherwise discuss on a daily basis. Younger, less established or new-to-ministry pastors are the ones most likely to feel a pressure to perform in this regard. Similarly, pastors of smaller churches bear the burden of subtle prompts that often—though unintentionally—suggest their ministries are not as significant, noteworthy or instructive as ministries of those leading larger churches; that is, pastors who are most likely to be invited onto the main stage, to write a book or to address their denomination at the annual meeting.

But think about it: If large numbers are truly the measure of success, Jesus was a horrible failure. Sure, he did a few big events; but on a good day, he had, what? about 70 folks in attendance? Keep reading

5 Stupid Things The Church Needs to Stop Doing to Make Progress

The church has more than its share of critics these days.

Sometimes the criticism is unwarranted. People project their issues onto a congregation or onto the church, which is never healthy.

And, of course, the church will inevitably run into criticism.

What we’re doing is counter-cultural and will never be met with universal applause. The Gospel, even when powerfully shared, got John the Baptist, the Apostle Paul, Jesus and the prophets killed, just to name a few. While it seems strange to say it, even love, when seen fully and magnificently, gets rejected.

But other times we absolutely deserve the criticism that comes our way.

Often these days, it seems, we’re not ridiculed or persecuted because we’re fighting nobly. Nope, sometimes we just shoot ourselves in the foot.

Here are 5 things that, in my view, would help the mission of the church become more authentic and more effective if we could just stop doing them. Keep reading

Four Reasons the Local Church Is Best at Developing Leaders

God uses a multitude of environments to develop leaders, but there is nothing like the Church. Because the whole world is His, the Lord can use any environment to develop and mature His people, but the Church is the best at developing leaders for at least four reasons. Keep reading

3 Errors of Musical Style that Stifle Community

It is ironic that music, an element meant to draw Christians together in mutual love and service (see Colossians 3:16) has become a force for significant division within the church. It just goes to show, I guess, that we can make a mess of pretty much anything. In their book The Compelling Community, Mark Dever and Jamie Dunlop point out 3 common errors of musical style can stifle local church community.... Keep reading

Nine-year-olds allowed to administer Holy Communion under Church shake-up

Members of the Church’s ruling General Synod are being asked to give final approval to a change in ecclesiastical rules to allow children and worshippers who have not been confirmed to administer Holy Communion

Children as young as nine are set to administer bread and wine to worshippers during services of Holy Communion in the Church of England, under a proposed overhaul of canon law.

Members of the Church’s ruling General Synod are being asked to give final approval to a change in ecclesiastical rules today (Sunday) which would allow children and worshippers who have not been confirmed to administer the sacrament at eucharist services.

It comes despite fears from the Church’s most senior liturgical body that children could spill communion wine, which represents the blood of Christ. It would also mean children being invited to distribute alcohol in churches - almost a decade before they could legally drink it in a pub.

The change would further widen the gap between Anglican churches and Roman Catholic tradition in which communion wine is held in special reverence, believed to be the actual blood of Christ.

But the plan has received overwhelming support within the Church of England amid arguments that it would send out a signal that children are “fully included within the body of Christ”. Keep reading

What struck me about the argument made against children administering the cup at a celebration of Holy Communion was that it uses the same logic that was used to withhold the cup from the laity in the Middle Ages and eventually to limit the laity to receiving communion in only one kind--the bread--once a year. I have attended informal celebrations of the Holy Communion at which the bread and the cup were passed from hand to hand--from adults to children and so on. No crumbs were dropped even though real bread was used or wine spilled. While the Thirty-Nine Articles tell us that only those who are repentant and have a vital faith benefit from sharing the bread and cup, it is silent on who should distribute the bread and wine as are the Holy Scriptures. The Articles also take the position that the character of the minister does not affect the validity of the sacrament. This includes the minister's lack of a vital faith as well as his wickedness. The Prayer Book's restriction of the distribution of the element to particular ministers is purely a question of discipline, not doctrine. To maintain as some Roman Catholics do that priests and religious are the only appropriate persons to administer the elements is to maintain that the minister's character does affect the sacrament's validity and is an erroneous if not heretical belief. 

A Gospel-Shaped Baptismal Service for Infants and Children

By Robin G. Jordan

In this two article series I am going to examine the services of baptism from Common Prayer: Resources for Gospel-Shaped Gatherings. These two services were developed by the Archbishop of Sydney’s Liturgical Panel as part of a development and expansion of Sunday Services 2001. They show that it is possible not only to compile a baptismal rite that uses wording and ceremonies that are acceptable to Evangelical Anglicans but also to produce a rite that embodies the simplicity and restraint that is the mark of the Anglican genius. In this article I look at the service of baptism for infants and children. In the second article I look at the service of baptism for those able to answer for themselves.

For educational purposes only I have reproduced the service of baptism for infants and children below:

A SERVICE OF BAPTISM FOR INFANTS AND CHILDREN

1. The minister welcomes those who have come for baptism and their sponsors and addresses the congregation. The passages of Scripture may be read in the indicated places.

God is the source of everything that is good. Children are his gift and he entrusts parents with the privilege and responsibility of nurturing them in his way. God wants our children to experience a loving home, to gain wisdom, to live generously for the good of all, to grow in faith, and to come at last to share in his eternal kingdom.

[Jesus said: ‘Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these. Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it.’]

Without Christ, we humans are far gone from God and mired in sin. Through the gospel, God addresses each one of us and calls us back to himself, resulting in a profound change. The act of baptism is about that change.

[We follow the direction of Jesus, who said, ‘Go and make disciples of all nations, baptising 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.’]

Ordinary water is used to point to the extraordinary work of God in cleansing us from sin and giving us a new heart to trust and serve him, through the death and resurrection of his Son. Baptism provides a public opportunity to turn to Christ and express a personal trust in him and what he has done for us, and to ask for the renewing work of the Holy Spirit.

[Jesus taught that none can enter the kingdom of God without being born of water and the Spirit. ‘Flesh gives birth to flesh,’ he said, ‘but the Spirit gives birth to spirit’.]

So let us pray to God the Father through our Lord Jesus Christ that he will grant to these children what they cannot have by nature, that they may be born again by the Holy Spirit and be made living members of Christ’s Church.

2. The congregation and sponsors join the minister in praying

Heavenly Father,

we thank you that in your great love

you have called us to know you

and to trust you.

Increase this knowledge and strengthen our faith.

Grant that these children

may be born again by the Holy Spirit,

cleansed from all sin,

and inherit your eternal kingdom;

through Jesus Christ our Lord. Amen.

3. If the baptism does not take place within the context of another service, suitable passages from Scripture should be read and a sermon given at this point.

4. The minister invites the sponsors to stand with those who are to be baptised and says to them

God promises forgiveness and the gift of the Holy Spirit to all who turn to him in Christ. This promise also embraces the children of God’s people, whom we bring to him in faith. Children must themselves express faith in Christ when they are able to do so. They must turn away from sin and put their trust in him. In due course, they should come to reaffirm these promises and receive prayer for strengthening in confirmation.

Those of you who already trust in Christ, and are willing to teach and encourage them in the same faith, are invited to make the baptismal promises on their behalf. Therefore, I ask you,

Are you yourself a follower of Jesus Christ, trusting the gracious promises of God?

I am.

Are you willing to sponsor these children, answering for them now and accepting responsibility for their Christian upbringing in the life of the Church?

I am willing.

5. The minister continues

I now ask to answer on behalf of these children

Do you turn to Christ?

I turn to Christ.

Do you repent of your sins?

I repent of my sins.

Do you reject selfish living and all that is false and unjust?

I reject them all.

Do you renounce Satan and all evil?

I renounce all that is evil.

Almighty God deliver you from the powers of darkness, and lead you in the light of Christ to his everlasting kingdom. Amen.

6. The minister continues

These children have been brought here for baptism. Let us all affirm the faith into which they are to be baptised.

I believe in God, the Father almighty, creator of heaven and earth.

I believe in Jesus Christ, God’s only Son, our Lord, who was conceived of the Holy Spirit, born of the virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried; he descended to the dead.

On the third day he rose again from the dead;

he ascended into heaven,

and is seated at the right hand of the Father;

from there he will come to judge the living and the dead.

I believe in the Holy Spirit,

the holy catholic church,

the communion of saints,

the forgiveness of sins,

the resurrection of the body,

and the life everlasting. Amen.

7. The minister says to the sponsors

I ask you to answer on behalf of these children

Do you affirm this faith as yours?

I do.

Will you follow Jesus faithfully, and obey his commands throughout your life?

With God’s help, I intend to do so.

Do you ask for baptism in the faith you have affirmed ?

I do.

8. Standing at the font with the candidates and their sponsors, the minister says

Let us pray.

Merciful God, for Jesus Christ’s sake, grant that these children whom we baptise in this water, may be saved through the washing of rebirth and renewal by the Holy Spirit. May they die to sin and rise again to righteousness. May your Spirit live and work in them, that they may be yours forever; through Jesus Christ our Lord who died and rose again for us. Amen.

9. The minister says to the sponsors of each child

Name this child.

10. Then the minister dips each child in the water or pours water on each one, saying

N, I baptise you in the name of the Father and of the Son and of the Holy Spirit. Amen.

11. After all the children have been baptised the minister and congregation address them

God has called you into his church.

We therefore receive and welcome you

as a fellow member of the body of Christ,

as a child of the same heavenly Father,

and as an inheritor with us of the kingdom of God.

12. The minister makes a sign of the cross on each child’s forehead and says

I sign you with the sign of the cross

to show that you are to be true to Christ crucified

and that you are not to be ashamed

to confess your faith in him.

Fight bravely under his banner

against sin, the world and the devil,

and continue Christ’s faithful soldier and servant

to your life’s end.

13. The minister continues

God has called you out of darkness into his marvellous light

Shine as a light in the world to the glory of God the Father

14. The minister continues with these prayers.

Gracious God, we thank you that through the death and resurrection of your Son, you have brought us from death to life. Enable us by your Spirit to resist the power of sin and give ourselves to you as a living sacrifice. May we not be conformed to the pattern of this world, but be transformed by the renewing of our mind, so that we serve and please you in every way. Amen.

Heavenly Father, we pray for the parents and godparents of these children. Give them the spirit of wisdom and love, that they may teach these children by word and example to fulfil the promises made in their name. In our homes, give us the joy that comes from being faithful followers of the Lord Jesus Christ. Amen.

15. If it is not used elsewhere in the service, the Lord’s Prayer may be said together here.

Our Father in heaven,

hallowed be your name,

your kingdom come,

your will be done on earth as in heaven.

Give us today our daily bread.

Forgive us our sins

as we forgive those who sin against us.

Lead us not into temptation,

but deliver us from evil.

For the kingdom, the power, and the glory are yours

now and for ever. Amen.

16. The service may conclude with these words

The grace of our Lord Jesus Christ,

and the love of God,

and the fellowship of the Holy Spirit

be with us all evermore. Amen.

The Archbishop of Sydney’s Liturgical Panel followed the example that Archbishop Thomas Cranmer set in the 1552 Baptismal Office and developed a rite which has as its principle elements prayers for the candidates, the symbolic washing of the candidates with water, and the signing of the cross upon the foreheads of the newly baptized. When this rite is compared with the Anglican Church in North America’s The Order for Holy Baptism, one cannot help but note the differences between the two rite both in their teaching and practices.

The Sydney rite emphasizes the work of the Holy Spirit in the spiritual life of the Christian.  It reflects the understanding that water and washing are used in the Bible to describe the work of the Holy Spirit. It contains no prayer for the sanctifying of the element of water for use for baptism, implicitly recognizing that God by Jesus’ baptism in the river Jordan has set apart the element of water for that use and such a prayer is redundant, asking God to do what he has already done. It acknowledges what J. I. Packer points out in Concise Theology: A Guide to Historic Christian Beliefs, “the outward sign does not automatically or magically convey the inward blessings that it signifies…” [p.213]. It does not exclude the possibility that the candidate will receive the Holy Spirit and the new birth at a time separate from the moment of the administration of the water. In this regard the rite reflects the whole counsel of God and not one or two texts interpreted without regard to context or what is said elsewhere in Scripture. Absent from this rite is the sacerdotal characteristics evident in the ACNA baptismal rite. It also avoids the use of sacramentals such as the Oil of Exorcism and the Oil of Chrism and other practices that the English Reformers rejected in the sixteenth century.

Without the unnecessary embellishments that clutter the ACNA baptismal rite, the Sydney rite is ideally suited for the mission field. It is a rite that a small house church congregation can use in the living room of a private home as well as a large congregation can use in its own worship center. It is also a rite that lends itself to both indoor and outdoor use.

The rite to which the College of Bishops gave final shape and which it endorsed, on the other hand, embodies the unreformed Catholic doctrinal views and ritualistic proclivities of a number of its members. The only recognition that the College of Bishops gave to the diversity of opinion represented in the Anglican Church in North America was to make optional the use of sacramentals such as the Oil of Exorcism and the use of ceremonies such as the vesting of the newly-baptized in a white garment and their presentation with a lit candle—a minor concession to congregations and clergy unaccustomed to these additions from the unreformed baptismal liturgies of the Roman Catholic Church. It is not a rite suited for the wide range of non-traditional settings in which many Anglican congregations presently gather in North America and are likely to gather for the foreseeable future.

As can be seen from this brief comparison of the two rites, the need for a second province within the Anglican Church in North America, an orthodox Anglican province that is fully aligned with the teaching of the Bible and the doctrine and principles of the Anglican formularies, including the two Books of Homilies, is self-evident. The existing denominational organs do not have the will to make the liturgies of the denomination comprehensive to the point where they are acceptable to all schools of Anglican thought represented in the denomination. Those occupying the place of power in the denomination show no inclination to make room doctrinally and liturgically for orthodox Anglicans who fully accept the teaching of the Bible and the doctrine and principles of the Anglican formularies. They only want to make room for congregations and clergy who are willing to go along with how they are seeking to shape the denomination’s identity. In this regard they are not too different from the liberals occupying the place of power in the Episcopal Church, entrenching their own views and excluding those who do not agree.

The second Anglican Church in North America is not the first ecclesial body in which those whom Douglas Bess describes as the “Catholic Revivalists’ in his history of the Continuing Anglican Movement have done this sort of thing. They did it in the several jurisdictions into which the first Anglican Church in North America fragmented. They gave greater weight to the traditions of men than to the Word of God and replaced the gospel of the New Testament with a gospel of human contriving. Needless to say the jurisdictions in which they occupied the place of power have failed to flourish. Like the second Anglican Church in North America, these jurisdictions experienced a short-lived initial growth spurt and then went into a long, slow decline. They limited the population base of these jurisdictions, causing the jurisdictions to shrink as that population base aged and died.

As the saying goes, those who do not learn from past mistakes are bound to repeat them. 

What Vision Does for your Organization

4 Reasons to Value an Organizational Vision

John Kotter wrote in his book, Leading Change, “Vision refers to a picture of the future with some implicit or explicit commentary on why people should strive to create that future.” Where is your organization going? Most organizations cannot answer this question. They lack a vision. And so they remain stuck in the status quo.

The concept of an organizational vision is not novel. Most leaders have at least heard that they need to create one. So it is probably not unawareness that leads to a visionless organization. It is not fully understanding what a vision does for their organization. It is not seeing value in a vision. But this value does exist. Allow me to provide four reasons to reconsider developing a vision for your organization.... Keep reading