Tyndale University College and Seminary

The Defibrillator Model: From Death to Life

An assignment
submitted in partial fulfillment of
Developing a Model of Spiritual Formation
Tyndale Seminary

For

Dr. Jeffrey Loach

by

Neil Richard S. Zagala

Toronto, Canada

March 2017
 TABLE OF CONTENTS

LIST OF FIGURES AND TABLE 5

INTRODUCTION 7

CHAPTER I THE GOAL: DEEPLY HUMAN AND FULLY ALIVE 8

Basic Definitions 9
Fully Alive, Deeply Human 11

CHAPTER II THE PROBLEM AND AN ANSWER: THE DEAD BODY AND THE
DEFIBRILLATOR MODEL 14

CHAPTER III THE MINISTRY CONTEXT 22

History 22
Theology and Polity 28
Communal Life 29
The Reality of the Dead Body 31

CHAPTER IV SUGGESTED SPIRITUAL DISCIPLINES 32

CHAPTER V THE SPIRITUAL DISCIPLINE AND MINISTRY OF WALKING

ALONG 37
Definitions and Explanations 37
Biblical Basis and Historical Development 40

CONCLUSION 44

APPENDIX A SOME PASSAGES ON BREATH OF LIFE 45

APPENDIX B 46

APPENDIX C SUMMARY OF DISCIPLESHIP SECTION 51

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APPENDIX D A POSSIBLE OVERLAP OF TERMS 53

BIBLIOGRAPHY 54

3
 LIST OF FIGURES AND TABLE

Figure 1 Two Continuums 6

Figure 2 Basic Human 9

Figure 3 Self-Centered Life 12

Figure 4 Selfish Life 13

Figure 5 Spiritually Dead 13

Figure 6 Image of God 14

Figure 7 Complexity of Life 14

Figure 8 Defibrillator Model 15

Figure 9 God in the Defibrillator 15

Figure 10 Exposure Shock 16

Figure 11 Spiritually Alive 16

Figure 12 Initial Inner Changes 17

Figure 13 Change Shock 17

Figure 14 Spiritual Disciplines 18

Figure 15 Continuous Changes 18

Figure 16 Continuous Effects 18

Figure 17 Noticeable Changes 19

Figure 18 Growth Shock 19

Figure 19 Portrait of Bishop Nicolas Zamora 24

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Figure 20 IEMELIF Logo 25

Table 1List of Different Spiritual Disciplines 32

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 INTRODUCTION

Here is a presentation of a model of spiritual formation. A lot may ask, Another

one? Some may further ask the question, Why? The reality of the presence of a lot of

models of spiritual formation is already evident to many. Many books had been published

presenting some of these models. This question was also posed at the beginning of this

project.

Yes, many will validate the presence of these numerous models but most, if not

everyone, will agree in the uniqueness of a person. No two persons have exactly the same

background. Even twins have different experiences. The uniqueness of each person, more

than seven billion in all present on this earth, requires a model of spiritual formation that

may touch ones life at a certain point. A model may work for someone at a certain time

but may not make sense to another. A model may work for a season but a new one may be

needed for the next season. The ever-changing dynamics of life requires further research,

creating more models that may help one at different moments of his or her spiritual

journey.

May the reader find this presentation, whether in part or in whole, a tool he or she

can use in his or her spiritual growth.

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 CHAPTER I

THE GOAL: DEEPLY HUMAN AND FULLY ALIVE

The glory of God is a person fully alive. The joy of a person is to be that glory to be
fully alive.
M. Basil Pennington (Pennington 1999, 40)

David Benner (Benner 2011) is the one who coined the phrase Fully Alive and

Deeply Human in his book Soulful Spirituality. In using such phrase, a continuum

comes to mind. Existence is different from living. Putting this idea in a continuum, it will

be an Empty Life on one end, which could be just existence, to a Full Life on the other

end (see figure 1 below). We can only live this life as a human, nothing else. We can also

put this idea in a continuum with Shallow Humanity on one end and Deep Humanity on

the other end (see figure 1 below).

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 Basic Definitions

Before we can dive in deeply with these ideas, first, we need to define the basic

terms. When does life start? What should be present in order to consider an entity a

human being? These two questions are tightly connected to each other. When one has

answered the second question, then it follows the answer to the first question, it is when

life starts! According to Christina M.H. Powell: Biology clearly defines human life as

beginning when the fertilization process is complete and a new, genetically unique

organism comes into being (Powell 2014). The US Code added the following

considerations: a) breathes or has a beating heart and b) pulsation of the umbilical cord or

definite movement of voluntary muscles (US Code 2002). Most Christians believe that

human life starts in the womb. The psalmist declared his humanity, which started in the

womb when he said: For you formed my inward parts; you knitted me together in my

mother's womb. I praise you, for I am fearfully and wonderfully made (Psalm 139:13

14a [ESV]). There is for sure a beating heart. Movement of voluntary muscles is present.

Some will suggest a breathing process happening in the womb (New Kids-Center). There

is human life in the womb. This is our basic human being. This is our basic life.

This basic life is also presented in creation: then the Lord God formed the man

of dust from the ground and breathed into his nostrils the breath of life, and the man

became a living creature (Genesis 2:7 [ESV]). Benner used this verse to connect human

beings to the dust of the ground and to the breath of God (Benner 2011, 3031). We came

from the dust and to dust we will return. This physicality, this body connects us to

creation. We are part of creation. As Benner stated: To be human is to have a

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fundamental attachment to the earth (Benner 2011, 30). This body is you. But humanity

does not end with the body.

We are alive because of the breath of life that God breathed into us. From the

previous paragraph, we can see clearly our connection with creation. We are an embodied

being. Outside of the creation account, how can we connect this breath of life as a

fundamental part of humanity? There is no explicit way of showing when, how and where

this happens in the reproductive process but many Bible verses indicate that there will be

no life without this breath of life (see Appendix A). We are spiritual beings. This spirit is

you. We, as humans, are both connected to heaven and earth (Benner 2011, 30).

It would be a mistake to end the definition of a basic human being at this point.

The creation account did not end with the creation of Adam. Then this question needs to

be asked, Why create Eve? Is creation not enough? Is the presence of God not enough?

God knew very well when He said, It is not good that the man should be alone (Genesis

2:18 [ESV]). God Himself is already experiencing perfect community within Father,

Son and Holy Spirit. But Adam has no one (Genesis 2:20b [ESV]) thus, the need to create

Eve (Genesis 2:21 23 [ESV]). Humanity is incomplete without community.

The same as the question posed above with regard the breath of life, how can we

show the fundamentality of community in humanity outside of the creation event? The

answer to this question is the umbilical cord. The connection of that fetus to the mother

through the umbilical cord is community. We are not just embodied beings. We are not

just spiritual beings. We are living souls. This soul is you.

To complete our basic definition using familiar terminologies, a human is body,

spirit and soul (see figure 2). The body is our connection to creation. The spirit is our

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connection to God. The soul is our connection to

others. The soul is not just our connection to others

but the one that makes sense of our relationship to

creation and to God. Figure 2 also shows that there

is uniqueness in each but there is also an overlap.

The soul is primarily the place where the mind, will

and emotions reside the center of which is the heart.

But as figure 2 will show, the body and spirit

overlaps here. One cannot express will or emotions without the presence of the body, soul

and spirit. This is our basic human being. Why did we include the heart? Henri Nouwen

said that the heart is the one that makes us most fundamentally human (Benner 2011,

28). Michael Wilkins also said, The heart is the source of all thoughts, motives, and

actions (Issler 2012, 2425). This is where the battles are fought.

Fully Alive, Deeply Human

Now that we have this basic definition about being human, how do we go from

here to achieve a full life and a deep humanity? A term that Susan Phillips used is

complete where the idea is not about being finished but being filled up or to be full

(Phillips 2015, 209). Mulholland used the term true self a self created to find

wholeness in a life of loving union with God that is, at the same time, a life in whom

Gods presence dwells for others (Mulholland 2006, 38). Both of these terms connote a

journey. For Issler, the endpoint of this journey is the next age where the potential to

become fully human will be realized because of the absence of evil (Issler 2012, 63).

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 An initial picture that can help us is the life of Adam and Eve before the fall. They

have a perfect relationship with God which fulfills the spiritual need of humans. They

have dominion over every living thing that moves on the earth (Genesis 1:28b [ESV])

as co-rulers with God fulfilling their physical need as part of creation. They have one

another in perfect unity fulfilling their need for community. This is probably what Klaus

Issler meant when he said:

The kind of humans God envisions to populate his forever kingdom must go
through a certain kind of formation process to become mature adults who are able
and willing to live in Gods holy presence, to live in harmony with fellow
citizens and to be competent co-leaders with God in running his universe. (Issler
2012, 63)

The three connections we mentioned a while ago are present: connection to God,

connection to others and connection to creation.

Another picture that we can show can be summed up in one word

Christlikeness. According to Mulholland, this is the goal of the Christian journey, the

deeper journey (Mulholland 2006, 1516). The life of Christ is our model for living the

Christian life. It was he who said: I have come that they may have life, and have it to the

full (John 10:10b [NIV]). This passage is in the midst of Jesus discourse about Him

being the Good Shepherd. Jesus is the way to life. Jesus is the way to a full life. Jesus is

life. Jesus is full life. This full life is in Him and through Him. The main point, according

to Issler, is the reliance of Jesus on the divine resources of the Father and the Holy Spirit

(Issler 2012, 110). He does not need to do this because He Himself is God! But for our

sake, He emptied Himself and became just like us (Philippians 2:6 8 [ESV]). Jesus is

our best example of trust and faith in God (Issler 2012, 116). He has drawn from the

spring of living water, the life of the Father and the Holy Spirit, welling deep within Him.

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He has done it. He lived a perfect life. Through Gods help, we can do it. We can live a

full life and a deep humanity. With this in mind, it should be our resolve to become all

that we can be (Benner 2011, 35). Furthermore, Benner said,

The real challenge of humanity is more a matter of becoming rather than simply
being. It is about drawing deeply from this inner spring of living water that
vitalizes and allows us to become fully human. It is about living in the present,
fully awake and ready to engage with life, with the people around us, and with the
world. It is about choosing life. (Benner 2011, 36)

Let us accept this challenge to choose life full and deep!

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 CHAPTER II

THE PROBLEM AND AN ANSWER: THE DEAD

BODY AND THE DEFIBRILLATOR MODEL

You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in
you. Anyone who does not have the Spirit of Christ does not belong to him. But if Christ
is in you, although the body is dead because of sin, the Spirit is life because of
righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who
raised Christ Jesus from the dead will also give life to your mortal bodies through his
Spirit who dwells in you. Romans 8:911 ESV

The big question that Mulholland asked with regard to the passage above is,

What does Paul meant when he said Your body is dead because of sin? (Mulholland

1993, 121122). Taking from the context of this passage, it can be concluded that he was

not talking about his life before he became a Christian. This is a Christian struggle. There

is a dead body within, even to the one where the Spirit dwells.

In his studies, Mulholland found out that Paul used

the word body in three different ways (Mulholland 1993,

122123). He used the word body to refer to our physical

bodies. He also used it to refer to the body of Christ the

Church. The third usage is in this verse including Romans

6:6.

How then did this dead body start in the life of someone where the Spirit already

dwells? Mulholland started by giving an illustration represented by figure 3 (Mulholland

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 1993, 125). This is the life centered on self. The self decides

in all aspects of life desires, goals, dreams etc. The

representation made by Mulholland through this figure is too

smooth though. It is better to change it to figure 4 to

represent the outer effects of this selfish life. Each person

will have his or her own shape depending on how one has made a mess of his or her own

life.

In another passage, Paul calls this person a natural person. He said that the

natural person does not accept the things of the Spirit of God, for they are folly to him,

and he is not able to understand them because they are spiritually discerned (I

Corinthians 2:14 [ESV]).

So, what does a selfish, natural person do in their life? They rule it! They do

whatever they want to do. Being a natural person, they

are spiritually dead. What does a spiritually dead person

do? They produce deadness in their life! They sin. The

x in figure 5 represents this deadness, this body of sin.

There is a problem in this representation though

if we will connect it with 1 Corinthians 2:14. Does this mean that this selfish, spiritually

dead person cannot have spiritual life? The natural person does not accept the things of

the Spirit of God. This natural person produced all this deadness. How can this natural

person become spiritually alive?

This question can be answered by adding another element in this illustration.

According to Genesis 1:27 [ESV], So God created man in his own image, in the image

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of God he created him; male and female he created them. Every human being has this

image of God. One may ask, How about the fall? Genesis 3:23 24 [ESV] said that,

therefore the Lord God sent him out from the garden of Eden to work the ground from

which he was taken. He drove out the man, and at the east of the Garden of Eden he

placed the cherubim and a flaming

sword that turned every way to guard

the way to the tree of life. They were

banished! Yes! They were banished but

they brought with them that image of

God however little or distorted that may

be. We can therefore add the image of

God in the previous illustration. This

image of God is represented by the plus symbol seen here on the left-hand side in figure

6.

Similar with the modification from a smooth circle

to a messy shape is the idea of the uniformity of the

representation of the dead body. They are all x of the

same size! We can modify it further by representing the

dead body with different sizes (see figure 7). For the

purpose of this presentation, we will limit the

representation to two sizes the small-case x and the upper case X.

The apostle Paul pointed out this deadness using the following passages: And

you were dead in the trespasses and sins in which you once walked, following the course

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of this world, following the prince of the power of the air, the spirit that is now at work in

the sons of disobedience (Ephesians 2:1 2

[ESV]) and you, who were dead in your

trespasses and the uncircumcision of your

flesh, (Colossians 2:13a [ESV]). How can one

become spiritually alive?

The simple drawing beside represents

the defibrillator. We will call this the

Defibrillator Model (see figure 8) of how a dead

body can be alive again.

What are the different elements of this model? As one may notice, there are letters

written on the pads, one W and

the other J. The pads represent

the Word and Jesus, which when

correlated with John 1:1 is one

and the same. The pads are the

ones touching the body. A dead

body though cannot in anyway

do anything to be touched by the pads. Someone must hold the pads in order for it to

touch the dead body. This someone holding these pads is the Father (see figure 9). Once

the pads touched the dead body, it releases an electrical shock. This electrical shock is the

Holy Spirit. The gateway where the Holy Spirit shocks the dead body is through the

image of God.

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 In this first shock, one may

note the letter E from the defibrillator

going through the dead body. This E

stands for exposure (see figure 10).

The Fathers perfect timing through

Jesus and the Holy Spirit exposes the

dead body of His presence. There are a

lot of different ways that a dead body maybe exposed to Gods realm. Some of which are

as follows:

- Scriptures shared by other people

- Tune and lyrics of a song
- The beauty of His creation
- Circumstances that point to a great God
- Presence of godly people around
- The calming effect of silence
- And many more

These are seeds sown by the Father to expose us to

Him and His glory. He may shock us with this

defibrillator many times to continue to let the Holy

Spirit work in our lives.

What is the goal of the Father in continually shocking us with this defibrillator?

His goal is to make us alive in Him, to make us spiritually alive! Figure 11 will show us a

person who is now spiritually alive. The self is dethroned and Christ is now ruling this

person. Ephesians 2:45 states, But God, being rich in mercy, because of the great love

with which he loved us, even when we were dead in our trespasses, made us alive

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together with Christby grace you have been

saved

This surrendering of life to Jesus is

accompanied by some changes in ones life. Some

of the x became + (see figure 12).

Why is it that it is just some and not all?

This maybe a question that one would ask. The dead body represented by the x that is still

present in figure 11 (on page 15) will not just give up their residence in this person. Jesus

maybe Lord and the Holy Spirit residing and filling this person but the presence of the

dead body is still there. According to Mulholland, this is the dead body mentioned in

Romans 8 (Mulholland 1993, 128130). This is why Paul in Romans 7:1420 [ESV]

said,

For we know that the law is spiritual, but I am of the flesh, sold under sin. For I
do not understand my own actions. For I do not do what I want, but I do the very
thing I hate. Now if I do what I do not want, I agree with the law, that it is good.
So now it is no longer I who do it, but sin that dwells within me. For I know that
nothing good dwells in me, that is, in my flesh. For I have the desire to do what is
right, but not the ability to carry it out. For I do not do the good I want, but the
evil I do not want is what I keep on doing. Now if I do what I do not want, it is no
longer I who do it, but sin that dwells within me.

This is the dead body, the flesh, still at work in ones life even though Jesus is already

residing there.

This is the reason why the Father continues to

shock us with that defibrillator because His work in

us is not complete yet. Figure 13 shows the

defibrillator continually working on the person and this time a letter C is impressed by

the Holy Spirit. This letter C stands for change. There are still a lot of x, the dead body,

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 present in this person that God needs to change. This

shock stirs a person to do certain spiritual disciplines

giving God the license to change some of the x to a +

(see figure 14). This spiritual person can now

understand the stirring of the Holy Spirit because he

or she now has the mind of Christ (1 Corinthians

2:1516 [ESV]). Giving license to God? Is one not doing these spiritual disciplines

to change the dead body present in him/her? If this is what one is thinking, then he or she

is mistaken. No one can change ones own life. God is the one who will change us.

According to Mulholland a spiritual discipline is genuine if it is a discipline of loving

obedience offered to God with no strings attached (Mulholland 1993, 131). He further

said that, What we can do is to offer to God the

spiritual disciplines that God stirs within us by the

Spirit (Mulholland 1993, 131). We just offer it to

Him and He will be the one who will change us.

Figure 15 shows that as we continue to do the

spiritual disciplines that the Holy Spirit stir in us, God

changes the x to a +. The specific x which became a + are not the only ones affected.

Even the x that are beside those that became + are also

affected (see figure 16). Furthermore, it is not just the

inner life that was changed but it is also brought out in

the open. People around you notice the changes that are

happening in your life (see figure 17).

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 Is this the end of the process? You are right by

saying, NO! This is not the end of the process. God is

not finished with us yet as there are still a lot of x that

He needs to change. He continues to shock us with

this defibrillator and this time another element is released through the Holy Spirit G

(see figure 18). This letter stands for growth. There will be a new season where the Holy

Spirit will stir the person to a new set of

spiritual disciplines. This is being stirred

in us in order for God to change the other

x in our lives. Gods target will most

probably be those x affected by the +

beside them.

Why does God continually work in

us? A good answer will come from the Apostle Paul. He mentioned in Ephesians 2:10

[ESV] that we are His workmanship, created in Christ Jesus for good works, which God

prepared beforehand, that we should walk in them. God did not just make us alive for

the purpose of being alive. He wants to use us to do His will and purpose in this world.

He would like us to do good works that He prepared for us to do. He doesnt want us to

stay with the elementary doctrines but He would like us to reach maturity in Him

(Hebrews 6:1 [ESV]).

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 CHAPTER III

THE MINISTRY CONTEXT

Our goal is to place ourselves in accommodating circumstances with our heart open,
asking for Gods empowering grace, engaging formation practices, supported by our
Christian community so that over time, our worldview beliefs can change and become
more aligned with Gods reality.
Klaus Issler (Issler 2012, 76)

The following is the history, theology, polity and communal life of the group

where this model will be tested.

History

The history of any church in the Philippines is closely tied with the history of the

country itself so it is necessary to start with the history of the country.

If someone would like to know when it all changed in the history of the

Philippines, it is undeniable that most, if not all, will for sure start with Magellan and

1521. Ferdinand Magellan was a Portuguese navigator under the authority of Spain who

discovered the Philippines on March 16, 1521 (Abeto 1989, 75). The political intention of

this expedition was very clear as Spain raced against Portugal to claim world supremacy

during those times. The religious intentions of this expedition was also clearly seen when

Ferdinand Magellan celebrated the first Catholic mass on March 31, 1521, an Easter

Sunday (Agoncillo and Guerrero 1970, 77). Spains conquest of the Philippines, whether

21
political or religious, did not really start at this time. Before Magellan could claim the

Philippines as Spains colony, he was killed by Lapu-Lapu in Mactan (Ocay 2010, 10).

The political aspiration to claim the country was suspended for the moment. It would be

impossible to fulfill religious aspirations for the islands without the support and

protection of political machinery.

During this time, the Philippines was not called the Philippines yet. It was called

by a different name depending on the people group who had populated the islands. It was

Ruy Lopez de Villalobos who called the islands Filipinas in 1543 in honor of Philip, the

Prince of Asturias (Halili 2004, 22). He became King Philip II of Spain. Later on, the

islands came to be known as the Philippine Islands.

Spains desire to colonize the islands did not stop with the death of Magellan. It

may be suspended for a while but the different expeditions that followed only showed

Spains political aspirations in the region. It was not until 1565 during the expedition of

Miguel Lopez de Legazpi where Spain flexed its muscle to start the conquest of the

Philippines (Abeto 1989, 101102). They gained ground bit by bit and finally subdued

most of the islands. On the religious side, they were not able to actively begin to

Christianize the Filipino people. It was not until 1571 when there were enough

missionaries that they were in a position to intensively Christianize the Philippines

(Bernad 1972, 211). These missionaries were considered as the ministers of the Gospel.

These ministers of the Gospel were mainly the Augustinians, Franciscans, Jesuits,

Dominicans and the Augustinian Recollects (Bernad 1972, 219). These missionary

religious orders were called the friars (with the exception of the Jesuits). They were the

ones responsible in spreading the Gospel to the different parts of the islands.

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 This spread of Christianity in the Philippines was considered different from what

happened in Europe. The churches that were established in the European region grew

around bishops. It was different in the Philippines. It was the missionary priests, the friars

who brought and spread the faith (Bernad 1972, 261). They were the ones in direct

contact with the people. They were the ones that the Filipino people looked up to in terms

of religious matters (and in most cases, political as well). They were the ones who had

power over the people.

The presence of these religious orders brought with them a spirituality that was

acceptable to the Filipino people. These mendicant orders the Augustinians,

Dominicans and Franciscans communities of evangelical life concerned with poverty

and itinerancy (Sheldrake 2013, 89) appealed with the Filipino people. A faith community

identifying with their situation was highly accepted and embraced. It was also worthwhile

to note the Jesuits contribution. A Filipino people coming from an animistic religion

communing with nature had a lot of forms of meditation. The Ignatian spirituality

brought about by the Jesuits through the Spiritual Exercises (Sheldrake 2013, 126) would

be appealing to the Filipino people. That is why these orders were well loved and

accepted.

Did the Philippines give their free consent for Spain to exercise her supreme

authority over them? Yes! This can be clearly seen by how the Spanish government

conducted their rule over the islands (Anderson 1969, 30). It was not just through this

conduct where consent could be seen. It was also through the arrangement of many

provincial towns. Until the 1920s, the prominence and the centrality of the Catholic

Church could be seen (Bernad 1972, 209). It was usually right beside the plaza where

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most of the town celebrations happen. It was also right beside the municipal hall where

the center of town governance happens. The church became the center of the life of the

town.

Is it safe to say that the missionary priests role was only spiritual? The answer to

this question is a resounding No! The government led by the Spaniards recognized the

power wielded by the missionary priests. These powers were not confined in the spiritual

realm but also in the economic and even political realm (Anderson 1969, 203). The

reverend parochial priest was actively involved in many branches of the municipal

government. This blurring of distinction between the political and religious led to a

priesthood that held too much power. The government followed most of what they (the

priests) suggested. Instead of sharing and transmitting a culture that gratifies human

needs leading towards integration, this power led to disequilibrium in the Filipino society

(Gowing and Scott 1971, 77).

This began the Filipino struggle from secularization (Anderson 1969, 176177)

(secular priests should lead parishes) to Filipinization (Filipino priests leading parishes)

to independence (Filipinos governing themselves). These missionary priests became the

problem that led to anti-Spanish sentiments that further led to the Revolution of 1896

(Bernad 1972, 211).

The entry of the Americans helped the country in separating the Church from the

State. The distinctions between political and religious roles were determined. The

government was in charge of the political affairs of the country and the Church was in

charge of the religious side. This means that the Roman Catholic Church do not have any

say anymore on governmental affairs. With this change, it took a while for the Filipino

24
people to understand the meaning of religious liberty (Anderson 1969, 221). This is the

reason why up to now the majority of Filipinos consider themselves Roman Catholics.

25
 The Spaniards brought with them a single religion Roman Catholicism. The

Americans brought with them a plurality of denominations especially on the Protestant

side (Anderson 1969, 366). Slowly but surely, different Protestant denominations took

this opportunity to expose the Filipinos to a different brand of Christianity. One of the

first groups that came in was the Methodist Episcopal Church (MEC) (Deats 1967, 122).

Please take note that their entry was right at the heels of independence. There was a sense

of nationalism being felt all throughout the nation. The MEC held evangelistic services.

In one of those services they encountered a good preacher named Nicolas Zamora. He

was the son of Paulino Zamora and his great uncle was a well-known priest who was

executed under the Spaniards during the revolution Father Jacinto Zamora (Laubach

1925, 302). Paulino and Nicolas studied the Bible on their own and when the Philippines

became open to these other denominations, they continued to fulfill this desire to study

the Bible more. They attended these MEC evangelistic meetings and Nicolas was given

the opportunity to preach. Because of this experience he was recognized as the foremost

Filipino Protestant preacher in the Islands (Laubach 1925, 303). In spite of some of the

Filipinos opening up to this new liberty they were experiencing, many were still cautious.

They just ejected their oppressors and would not want to replace them with white

masters.

26
experiencing, many were still cautious. They just ejected their oppressors and would not

want to replace them with white masters.

27
 One of the things that these newcomers did not realize was Religion is also a

family affair (Gowing and Scott 1971, 81). This was not just concerning the immediate

family but also included in this equation is the extended family. With the high sense of

nationalism that time, it felt like the country was one whole big family. These feelings led

to an MEC congregation in Tondo (one area in Metro Manila) to form their own group

named Katotohanan (Deats 1967, 135) (truth). Nicolas was sent to that group to mediate

and he was able to avert a possible split. Later on, because of the lack of appreciation

from the foreigners and misunderstanding with some of its missionaries, Nicolas Zamora

formed the Iglesia Evangelica Metodista en Las Islas Filipinas (Evangelical Methodist

Church of the Philippine Islands also known as IEMELIF) in 1909 (Laubach 1925, 305).

He became their first bishop until

1914 where he succumbed to

cholera. He was considered as the

first Filipino who became an

ordained Protestant minister and

IEMELIF became the first Filipino

Protestant church outside of the

Independent Catholics. By 1961 it had 37 churches, 60 full time ministers, 37 women

workers, and a constituency of 15,000 (Deats 1967, 137). According to the World

Council of Churches, where IEMELIF is a member of since 1972, IEMELIF has 34,381

members with 196 pastors and 225 congregations (World Council of Churches 2016).

This is the root of FCEMC.

28
 Theology and Polity

It was very clear from this historical presentation that the schism was not caused

by theological differences. It was understandable that IEMELIF kept MECs theology.

Comparing the Articles of Religion of the Methodist Church (Appendix B) of the

United Methodist Church (also referred to as UMC wherein the Methodist Episcopal

Church became part of) to the IEMELIFs chapter II (entitled The Doctrine or Canon of

Religion (IEMELIF 2004, 1216) [my translation]) of their unpublished book entitled

The Discipline of IEMELIF: 2004 (my translation), one will be able to note many

similarities. For sure, the basic doctrines about God, Jesus Christ, Scriptures, etc. are the

same. IEMELIF has 19 sections and UMC has 25. It is noticeable in this section of the

IEMELIFs Discipline the inclusion of section 17 entitled About Love for Country

(IEMELIF 2004, 16). This was one of the reasons why Nicolas Zamora established this

group.

In terms of organization, IEMELIF followed and adopted a version of the MEC

Discipline, which was slightly edited. One major change they made was the creation of

the consistory of elders. This body of leaders was created in 1948 and was considered as

the highest governing body of this denomination (Melton and Baumann 2010, 1067).

This group of leaders was composed of 11 ministers and 2 laypersons that are elected

every four years during the denominations general conference. During this conference,

the consistory will chose among themselves the general superintendent and he in turn will

choose the district superintendents. All of this information is also included in their

unpublished book (IEMELIF 2004, 1962). It is noticeable that aside from Chapter II of

29
their unpublished book, the 146-page material deals with organization from the national

to the congregational level.

Communal Life

FCEMC is a small church where most of the members are related to each other.

The importance of family and family life is high on the list. This is due to the Filipino

culture that emphasized the importance of family immediate and extended. With this

thought, one can conclude that this churchs form of spirituality is lay (Waaijman 2002,

1827). The size and relatedness of the group will attribute to this. If we will concentrate

only on the early history of this church, it can also be considered a countermovement

(Waaijman 2002, 212216). It was a countermovement in terms of issues of organization

even though the doctrines were exactly the same. The situation of the times, experience

of the past and geography of the country contributed to this categorization. At present,

FCEMC will not be considered a countermovement. First, the geographical location is

radically different even though this group is mainly ministering to Filipinos. Second,

aside from ethnic difference, FCEMC has no distinctive difference compared to UMC.

Some questions has been raised like, Why do we need IEMELIF here in North America

if UMC is already existing? In order for this congregation to thrive, there must be an

answer provided for this question.

If one would join this congregation in one of their services, one would notice the

traditions they practice. First, this group is highly liturgical (Bramer 2016). It can be seen

through a meticulously arranged order of worship. There is a processional and recessional

to signal the beginning and the end of the service. There is the opening of the Bible and

30
the lighting of the candle. There are response songs that one needs to sing after certain

parts. The Lords Prayer is recited after the pastoral prayer. There is the closing of the

Bible and blowing of the candle.

There is also a sense that they follow the communitarian tradition (Bramer 2016).

There is always a meal after the service. When they gather together, there is always a

meal. This can be attributed to most of the members being part of one clan.

Foster will join these two traditions together and put them under the incarnational

tradition (Foster 1998, 235272). This categorization doesnt really fit well to this

congregation because Foster relates the sacramental to the work of daily life. It is not

evident that the Sunday liturgy affects the Monday to Saturday regular work life. The

shrinking membership and the experience with people visiting for a few times and not

returning attests to this disconnect. That is the reason why liturgical is first on the list.

Things should be done the way it has been done before. The only addition at the present

day is the songs of Praise and Worship before the formal liturgy. Their previous pastor

who has a Pentecostal background added this. Aside from this, they had been doing

worship the same way as how it was done in the Philippines in the past.

This group can also be categorized as evangelical (Foster 1998, 185233). The

word is part of their name. Their history suggests a strong leaning towards preaching the

Word. Their founder was a great and well-known preacher. It may be strong during those

times but it is not as strong in the present. There were a lot of basic doctrines and

teachings that they seem to be surprised about. It felt like they are learning new things

wherein a person who had been a Christian for a long time should have known. The

31
concentration on liturgy and making sure that things be done the way it should be done is

their requirement. All other things are secondary or worse, not taken care of.

At this point, the congregation is at a crossroad. They are asking which path to

take. They are asking which traditions will they keep. They are asking how they will

move forward. Depending on their answers to these questions, they will move forward

the same or changed for the better to be used by God for His great glory!

The Reality of the Dead Body

The history of this group will show that the presence of the dead body is true in

time. The past showed us well-meaning Christians who made wrong choices. We cannot

judge them and say that they were not Christians in the first place. Most of them, if not

all, truly has a relationship with God. The presence of the dead body, which has not been

changed yet or in the process of being changed, caused them to make those choices.

It is not just the past but the present too. The reality of the dead body can be seen

around. The struggle is real. Unless one recognizes the presence of the dead body in his

or her own Christian life, he or she will experience failure and/or defeat a more frequent

manner. The recognition of this presence is not to put down ourselves but to realize lack

of strength on our own. This will make us trust Him who can work in and through us. He

can change us to become the person He wants us to be.

One must not conclude that this is only true for this group. One can research for

histories of different groups and find out that the presence of the dead body is there. One

can observe different groups in the present and realize that the dead body is also present.

32
We can probably conclude that in the future before the second coming of Christ that the

dead body is still present. This will increase our longing and desire, Come Lord Jesus!

33
 CHAPTER IV

SUGGESTED SPIRITUAL DISCIPLINES

A discipline is any activity within our power that we engage in to enable us to do what
we cannot do by direct effort.
Dallas Willard (Issler 2012, 76)

The goal presented in Chapter I has given us the direction on where we will go.

The problem presented in Chapter II gave us the awareness of whats blocking our way.

The suggested model in Chapter II gave us a way on how we can deal with this blockage.

Chapter III presented the background of the target group where this model will be tested.

The model mentioned the term spiritual disciplines. These spiritual disciplines that God

placed in ones heart would help one in allowing God to work in that deadness in him or

her. These spiritual disciplines will help the target group reach the goal of becoming

deeply human living fully. This chapter will explore different spiritual disciplines and

suggest which ones will be appropriate for the target group to practice in order to reach

the goal.

The use of the term spiritual discipline may sidetrack some people by giving a

meaning, which is more than what is expected. Mulholland used the term spiritual

disciplines in one of his books (Mulholland 1993, 75140). In another book, he used the

term putting on (Mulholland 2006, 117140). Phillips used the word cultivation

(Phillips 2015, 3145). For Issler, the phrase is formation practices (Issler 2012, 5883).

34
And for Benner, the term is spiritual practices (Benner 2011, 95168). There are other

terminologies out there that other people may use but for the sake of this paper, we will

use Mulhollands definition: Holistic spiritual disciplines are acts of loving obedience

that we offer to God steadily and consistently, to be used for whatever work God

purposes to do in and through our lives (Mulholland 1993, 103).

Let us add into the mix the thoughts of Dr. Charles Ringma (Ringma 2016). He

stated the importance of paying equal attention to three things that belong together the

cave, the canteen and the contours of the road. The cave is a representation of Gods

invitation to spirituality of withdrawal that includes, but not limited to: listening to God,

reading Scripture, praying and contemplating. This is a way where a person can cultivate

his or her inner life by establishing patterns. The canteen is a representation of the

interconnectedness of the family of God the church, through group practices that

include, but not limited to: worship, hearing Scripture, partaking of the Lords supper,

prayer and fellowship. This is a way where a person can practice community. The church

will show the world what it means to live the Christian life. The contours of the road is

a representation of the life of the scattered church with their families, neighbors, work

(business and/or ministry), etc. This is a way where God can use a person to extend His

kingdom to the world and redeem His creation to Himself.

This idea connects closely to the holistic nature of our personhood. The cave

relates to the spirit that connects us to God. The canteen relates to the soul that connects

us to others. The contours of the road relates to the body that connects us to creation. One

should not be tempted to make the relationship and connections strict and exclusive. The

35
cave experiences do not and should not just nourish the spirit but the soul and body as

well. This is also true with the canteen and contours of the road experiences.

Having said all these, we have to take into consideration that the spiritual

disciplines we will suggest should be holistic. It should integrate the ever-fragmenting

life of most, if not all people. It should cultivate our lives as a whole, ready to bear fruit.

Here is a table listing the different spiritual disciplines suggested by different

authors:

The list above shows the different ways, depth and perspectives on how one will look at

Spiritual Disciplines. There are still a lot out there not included in this table. Even with

this thought, we can see that there are connections that can be made among these.

Mulholland (Mulholland 2006, 141162) gave two broad categories of Practices of

Personal Intimacy with God and Practices of Public Intimacy with God. The other

spiritual disciplines mentioned on this table may fall under one or both of the categories.

Benners (Benner 2011, 95168) spiritual practices mentioned on the table are more

general and psychological. Awareness, for example, may be achieved through prayer,

spiritual reading, listening, praying with Scripture and/or spiritual direction. Whatever the

36
seeming differences may be, there is a connection that relates certain spiritual disciplines.

We have to go back to our definition that says, acts of loving obedience (Mulholland

1993, 103). We may discover our own terms for such acts.

At present, the following are the spiritual disciplines that has been practiced by

the target group:

1. Liturgy through worship services that has been done regularly and family camp every

year

2. Study of Scripture through sermon, regular group Bible study and Sunday school

3. Prayer public spontaneous and recited prayers during worship services and monthly

prayer meetings

4. Community and ministry services donation of time, effort, goods and finances to

food bank, other churches, missionaries, etc.

5. Fellowship activities get-together during different seasons such as Christmas,

summer, etc. This get-together may be for the whole church or a section of the church

such as the youth.

The above activities will continue with the eye on improving each for the better.

Considering all that has been discussed so far, the following are the suggested

spiritual disciplines that will help the target group move toward the goal:

1. Walking along venue where one can be accountable to another person with regard

his or her spiritual journey. This may lead to relationships such as spiritual direction,

spiritual/soul friendship, accountability partner, accountability group or mentoring

depending on the need of the person at the time. This may also help the person with

regard awareness, otherness, reality and presence. Furthermore, the topics of Forgiving

37
One Another, Peacemaking in Conflict and Developing Closer Friendships to Build

Community may be discussed during the one-on-one or group sessions.

2. Daily Office for some, this could be a revitalization of their quiet time. This may

include prayer, study of Scripture, spiritual reading, Lectio Divina, silence and solitude.

Accountability to what will be agreed upon will be through suggested spiritual discipline

1 (above). This may also help the person with regard wonder and surrender.

3. Community activities finding and adapting programs that will improve healthy living

especially related to exercise and diet. Discussion of topics related to stewardship that

will touch on topics such as: Doing our Work Well, Trusting Gods Provision While

Wisely Using Money on Loan from God and Giving Generously.

These spiritual disciplines are good starting point that may lead to other spiritual

disciplines that would help achieve the goal.

38
 CHAPTER V

THE SPIRITUAL DISCIPLINE AND MINISTRY OF

WALKING ALONG

At this point, we will further discuss this phrase.

Definitions and Explanations

That very day two of them were going to a village named Emmaus, about seven
miles from Jerusalem, and they were talking with each other about all these things that
had happened. While they were talking and discussing together, Jesus himself drew near
and went with them.
Luke 24:13 15

The verse above is a very good picture of our phrase walking along that our title

referred to as a spiritual discipline and as a ministry. Two of them were walking and

talking and Jesus joined them in their journey.

It is hard, if not impossible, to live the Christian life on our own. We need

someone whom God will use to pour out His direction, will, blessings, etc. to us and we

need to be used by God to pour out the same to someone else. In reality, God does not

need us to do this. He is the Almighty God! Nothing is impossible for Him. But He, in

His wisdom and power, chose to use us for this purpose. God chose someone to walk

with us in our journey. God would like to use us to walk with someone else in his or her

journey.

39
 It was mentioned that this walking along is a spiritual discipline. It is a spiritual

discipline when you are the one who benefits more from the relationship. You are the one

mostly receiving the pouring out.

This phrase will be considered a ministry if you are the one being used by God to

pour out to someone else. God is using you as His channel for the other person to receive.

The phrase walking along is such a general term to be used as a means of

nurturing spirituality. There are different terminologies that the church uses that fall under

this general category.

The first and probably the most common term is discipleship. This is what the

new convert goes through. After he or she is evangelized, he or she is discipled. Dietrich

Bonhoeffer ties discipleship closely to grace. He said, discipleship simply means the life

which springs from grace (Bonhoeffer 1995, 56). What does grace do? According to

Bonhoeffer, costly grace (which he differentiated from cheap grace) compels a man to

submit to the yoke of Christ and follow him (Bonhoeffer 1995, 45). He further defined

discipleship as adherence to Christ (Bonhoeffer 1995, 59). This adherence to Christ

goes through a process (Boa 2001, 377) with different dynamics, must be founded in a

biblical philosophy and can be in a one-on-one context (see Appendix C).

The next term is mentoring. Rick Lewis defined this as, Within intentional,

empowering, unique relationships, Christian mentoring identifies and promotes the work

of Gods Spirit in others lives, assisting them to access Gods resources for their growth

and strength in spirituality, character and ministry (Lewis 2009, 20). Simply put, you are

missing a skill and someone will help you develop that. Since we are dealing with

40
Christian spirituality, no human being using his or her own power alone can spiritually

mentor someone else. He or she needs the help and the power of God in this process.

The next term is counseling. If mentoring deals with missing skills, counseling

deals with problems, in most cases lots of it. We can deduce from the introduction of

Charles Kemps book the definition of counseling the ability to understand and deal

effectively with the personal needs and problems of individuals (Kemp 1947, ix).

Something is broken and needs fixing. Something is wrong and needs to be made right.

We need counseling. The dead body present in a Christian will most probably bring him

or her in counseling situations. Kemp relates this idea to mental hygiene (Kemp 1947,

262) and mental health (Kemp 1947, 282-283).

The next term is spiritual direction. This term is not widely used and practiced

within the evangelical circles for a long time. The mainline denominations are the ones

mostly familiar with this discipline. It is starting to catch on evangelical circles. What

does it mean? Chester Michael defined this term as usually a one-to-one relationship

with another individual for the purpose of obtaining spiritual guidance (Michael 2004,

7). The spiritual director helps the spiritual directee recognize the voice, work, guidance,

direction, etc. of God in his or her life. The goal of the directee is to become sensitive in

the promptings of God. He or she would like to become aware; to notice, and to pay

attention to what God is doing in his or her life.

The next term is a general term accountability. Some churches have been using

this as a separate unique program in their church. They will have either accountability

partners or accountability groups. The four terms we mentioned above, in one way or

another, requires a form of accountability. Merriam-Webster defined accountability as an

41
obligation or willingness to accept responsibility or to account for ones actions

(Merriam-Webster 2017). The people involved in the spiritual discipline and ministry of

walking along are willingly and intentionally making themselves accountable within

these relationships.

Kenneth Boa categorizes nurturing spirituality as Gods call to His people to lead

others to maturity (Boa 2001, 367). It is not enough for people to become part of Gods

family. They need to grow in their spiritual life. We nurture them by building, feeding,

protecting, encouraging, training and assisting them in their journey to maturity so that

they can pass that on to others who will become par of Gods family (Boa 2001, 367).

The terms we mentioned above are some of the ways where ones spirituality is nurtured.

There are still other terms that we can use such as spiritual friendship, soul care,

holy listening, coaching, etc. These terms though may fall in one or more of the terms we

mentioned above. Some may comment that these terms overlap and it does (see Appendix

D for a possible position). Whatever the case maybe, it is highly recommended that each

person assess their Christian life and decide which of the terms above will apply to them.

It is believed that depending on which season in life a person is in, he or she needs to

choose the appropriate walking along spiritual discipline to help him or her in his or

her spiritual journey.

Biblical Basis and Historical Development

Our creator designed us to live and grow in relationship with him and in human
community. Other people are one of the most important sources of Gods grace in our
lives.
James Wilhoit 2008, 177

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 We can see since the beginning of time the presence of God with His people. The

things that God has done after creating the man and the woman showed His part in this

relationship. He blessed them (Genesis 1:28). Receiving a blessing from the Lord gives a

person the encouragement he or she needs to move forward in life. A term that some

groups may use is impartation, which can fall under mentoring. He gave them a task of

becoming fruitful, multiplying and having dominion over His creation (Genesis 1:28).

Were they trained to do this? Did coaching exist? There is a sense of empowerment that

happened in this verse. This term can also fall under mentoring. He provided for them.

They can have as food the plants that were created (Genesis 1:29). God provided for them

so that their bodies will receive nourishment. Will this fall under spiritual direction? How

about the mere presence of God directing them on what they need to do? That is spiritual

direction!

We may be using some of the terms we mentioned above but we know that there

is an overlap. We may say it falls under mentoring but it can be discipleship. So far,

everything is definitely under accountability!

Continuing on the events that happened in the Bible, it is evident in the life of the

people God used the use of the spiritual discipline and ministry of walking along.

Spiritual direction can be seen when Moses, Aaron and the elders were seeking God for

His direction to them (Exodus 4:29; 24:1, etc.). Mentoring can be seen when Moses is

preparing Joshua to replace him (Number 12 and 14). There are many other relationships

in the Old Testament that show this spiritual discipline of walking along whether it be

categorized as spiritual direction and/or mentoring: Elijah and Elisha (Lewis 2009, 46-

48), Eli and Samuel, Nathan and David (Michael 2004, 3), etc. We may have

43
concentrated on the terms of mentoring and spiritual direction but problematic situations

were also present in the Old Testament and the term counseling can also fit in.

The New Testament also is full of these kinds of relationships. We can add the

term discipleship to the mix. Some examples these relationships are: Rabbi Gamaliel and

Saul of Tarsus (Michael 2004, 4), Priscilla, Aquila and Apollos (Lewis 2009, 48-49), the

greatest example of all Jesus and the Twelve (Lewis 2009, 52-56), etc.

Even after the times of the New Testament, this spiritual discipline continued on.

We have the examples of: St. Augustine, Benedictines, Monks of Mt. Athos in Greece,

Starets in Russia, up to the 19th century examples of Abbe Huvelin and Abbe Saudreau

(Michael 2004, 4-5). There were other examples in history where the spiritual discipline

and ministry of walking along were actively used.

As mentioned above, Jesus Christ is our model. Krallmann even coined two

words to show Jesus example: with-ness (Krallmann 2002, 19-74 and 148-210) and

consociation (Krallmann 2002, 50-59). These terms are similar, if not synonymous, to our

spiritual discipline and ministry phrase of walking along. The idea of with-ness is

simple you are with someone. You are with someone because you are learning from

him or her. You are with someone because you teaching/training him or her. According to

Krallmann, Jesus experienced both (Krallmann 2002, 19-74 and 148-210). With regard

consociation, he related this to fellowship, alliance, companionship, association and

togetherness using the two root elements from Websters dictionary together and joined

with expressing intimate union of persons (Krallmann 2002, 53). Coleman may have this

idea when he chose the chapter titles of his book selection, association, consecration,

impartation, demonstration, delegation, supervision and reproduction (Coleman 1993, 7).

44
All of these words relates to another person. You select another person. You associate

with another person. You consecrate another person and so on and so forth.

The quote we mentioned in the beginning of this chapter relates to all these. We

need another person. The other person is one of the important sources of Gods grace in

our life (Wilhoit 2008, 177). We need another person to nurture our spirituality and vice

versa we can be used by God to nurture the spirituality of another person.

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 CONCLUSION

May everyone who has read this presentation be humbled by the reality of the

presence of the dead body in our lives. May it be in the forefront of our minds our

inability to do anything about it on our own. It is a picture that will prevent us to rely on

our own strength. There is nothing we can boast about but the blood of Christ on the

cross and the power of His resurrection. We can only believe and trust in this God who

has all the power to change us if we will allow Him to.

May this thought activate and/or increase our faith in Him. May we desire that

longing to be close to Him. As this desire increase, may it lead to a heightened sensitivity

to His move in our lives and in the world. May this lead us to walk along with others

who can help us or we may help in nurturing our or their spiritual life. The reality of true

love for God and others will be seen in our lives evidenced by changes happening in the

community and the society.

It is only then we will see a world lived by people who are whole taking care of

their body, spirit and soul. These are people who love Gods world here and the next.

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 APPENDIX A SOME PASSAGES ON

BREATH OF LIFE

Ezekiel 37:9 10, 13 14 ESV

9 Then he said to me, Prophesy to the breath; prophesy, son of man, and say to the
breath, Thus says the Lord God: Come from the four winds, O breath, and breathe on
these slain, that they may live. 10 So I prophesied as he commanded me, and the breath
came into them, and they lived and stood on their feet, an exceedingly great army.
3 And you shall know that I am the Lord, when I open your graves, and raise you from
your graves, O my people. 14 And I will put my Spirit within you, and you shall live, and
I will place you in your own land. Then you shall know that I am the Lord; I have
spoken, and I will do it, declares the Lord.

Psalm 33:6 ESV

By the word of the Lord the heavens were made,
and by the breath of his mouth all their host.

Job 27:3 ESV

as long as my breath is in me,
and the spirit of God is in my nostrils,

Job 33:4 ESV

The Spirit of God has made me,
and the breath of the Almighty gives me life.

Isaiah 42:5 ESV

Thus says God, the Lord,
who created the heavens and stretched them out,
who spread out the earth and what comes from it,
who gives breath to the people on it
and spirit to those who walk in it:

Acts 17:25 ESV

nor is he served by human hands, as though he needed anything, since he himself gives
to all mankind life and breath and everything.

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 APPENDIX B

The Articles of Religion of the Methodist Church (United Methodist Church 2016)

Article I Of Faith in the Holy Trinity

There is but one living and true God, everlasting, without body or parts, of infinite power,
wisdom, and goodness; the maker and preserver of all things, both visible and invisible.
And in unity of this Godhead there are three persons, of one substance, power, and
eternitythe Father, the Son, and the Holy Ghost.

Article II Of the Word, or Son of God,

Who Was Made Very Man
The Son, who is the Word of the Father, the very and eternal God, of one substance with
the Father, took man's nature in the womb of the blessed Virgin; so that two whole and
perfect natures, that is to say, the Godhead and Manhood, were joined together in one
person, never to be divided; whereof is one Christ, very God and very Man, who truly
suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a
sacrifice, not only for original guilt, but also for actual sins of men.

Article III Of the Resurrection of Christ

Christ did truly rise again from the dead, and took again his body, with all things
appertaining to the perfection of man's nature, wherewith he ascended into heaven, and
there sitteth until he return to judge all men at the last day.

Article IV Of the Holy Ghost

The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty,
and glory with the Father and the Son, very and eternal God.

Article V Of the Sufficiency of the Holy Scriptures for Salvation

The Holy Scripture containeth all things necessary to salvation; so that whatsoever is not
read therein, nor may be proved thereby, is not to be required of any man that it should be
believed as an article of faith, or be thought requisite or necessary to salvation. In the
name of the Holy Scripture we do understand those canonical books of the Old and New
Testament of whose authority was never any doubt in the church. The names of the
canonical books are:
Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, The First
Book of Samuel, The Second Book of Samuel, The First Book of Kings, The Second
Book of Kings, The First Book of Chronicles, The Second Book of Chronicles, The Book
of Ezra, The Book of Nehemiah, The Book of Esther, The Book of Job, The Psalms, The
Proverbs, Ecclesiastes or the Preacher, Cantica or Songs of Solomon, Four Prophets the

48
Greater, Twelve Prophets the Less.
All the books of the New Testament, as they are commonly received, we do receive and
account canonical.

Article VI Of the Old Testament

The Old Testament is not contrary to the New; for both in the Old and New Testament
everlasting life is offered to mankind by Christ, who is the only Mediator between God
and man, being both God and Man. Wherefore they are not to be heard who feign that the
old fathers did look only for transitory promises. Although the law given from God by
Moses as touching ceremonies and rites doth not bind Christians, nor ought the civil
precepts thereof of necessity be received in any commonwealth; yet notwithstanding, no
Christian whatsoever is free from the obedience of the commandments which are called
moral.

Article VII Of Original or Birth Sin

Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it
is the corruption of the nature of every man, that naturally is engendered of the offspring
of Adam, whereby man is very far gone from original righteousness, and of his own
nature inclined to evil, and that continually.

Article VIII Of Free Will

The condition of man after the fall of Adam is such that he cannot turn and prepare
himself, by his own natural strength and works, to faith, and calling upon God; wherefore
we have no power to do good works, pleasant and acceptable to God, without the grace of
God by Christ preventing us, that we may have a good will, and working with us, when
we have that good will.

Article IX Of the Justification of Man

We are accounted righteous before God only for the merit of our Lord and Saviour Jesus
Christ, by faith, and not for our own works or deservings. Wherefore, that we are justified
by faith, only, is a most wholesome doctrine, and very full of comfort.

Article X Of Good Works

Although good works, which are the fruits of faith, and follow after justification, cannot
put away our sins, and endure the severity of God's judgment; yet are they pleasing and
acceptable to God in Christ, and spring out of a true and lively faith, insomuch that by
them a lively faith may be as evidently known as a tree is discerned by its fruit.

Article XI Of Works of Supererogation

Voluntary worksbesides, over and above God's commandmentswhich they call
works of supererogation, cannot be taught without arrogancy and impiety. For by them
men do declare that they do not only render unto God as much as they are bound to do,
but that they do more for his sake than of bounden duty is required; whereas Christ saith
plainly: When you have done all that is commanded you, say, We are unprofitable
servants.

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Article XII Of Sin After Justification
Not every sin willingly committed after justification is the sin against the Holy Ghost,
and unpardonable. Wherefore, the grant of repentance is not to be denied to such as fall
into sin after justification. After we have received the Holy Ghost, we may depart from
grace given, and fall into sin, and, by the grace of God, rise again and amend our lives.
And therefore they are to be condemned who say they can no more sin as long as they
live here; or deny the place of forgiveness to such as truly repent.

Article XIII Of the Church

The visible church of Christ is a congregation of faithful men in which the pure Word of
God is preached, and the Sacraments duly administered according to Christ's ordinance,
in all those things that of necessity are requisite to the same.

Article XIV Of Purgatory

The Romish doctrine concerning purgatory, pardon, worshiping, and adoration, as well of
images as of relics, and also invocation of saints, is a fond thing, vainly invented, and
grounded upon no warrant of Scripture, but repugnant to the Word of God.

Article XV Of Speaking in the Congregation in Such a Tongue as the People

Understand
It is a thing plainly repugnant to the Word of God, and the custom of the primitive
church, to have public prayer in the church, or to minister the Sacraments, in a tongue not
understood by the people.
4. For the contemporary interpretation of this and similar articles, (i.e. Articles XIV, XV,
XVI, XVIII, XIX, XX, and XXI) in consonance with our best ecumenical insights and
judgment, see "Resolution of Intent: With a View to Unity," The Book of Resolutions,
2008, p.292).

Article XVI Of the Sacraments

Sacraments ordained of Christ are not only badges or tokens of Christian men's
profession, but rather they are certain signs of grace, and God's good will toward us, by
which he doth work invisibly in us, and doth not only quicken, but also strengthen and
confirm, our faith in him.
There are two Sacraments ordained of Christ our Lord in the Gospel; that is to say,
Baptism and the Supper of the Lord.
Those five commonly called sacraments, that is to say, confirmation, penance, orders,
matrimony, and extreme unction, are not to be counted for Sacraments of the Gospel;
being such as have partly grown out of the corrupt following of the apostles, and partly
are states of life allowed in the Scriptures, but yet have not the like nature of Baptism and
the Lord's Supper, because they have not any visible sign or ceremony ordained of God.
The Sacraments were not ordained of Christ to be gazed upon, or to be carried about; but
that we should duly use them. And in such only as worthily receive the same, they have a
wholesome effect or operation; but they that receive them unworthily, purchase to
themselves condemnation, as St. Paul saith.

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Article XVII Of Baptism
Baptism is not only a sign of profession and mark of difference whereby Christians are
distinguished from others that are not baptized; but it is also a sign of regeneration or the
new birth. The Baptism of young children is to be retained in the Church.

Article XVIII Of the Lord's Supper

The Supper of the Lord is not only a sign of the love that Christians ought to have among
themselves one to another, but rather is a sacrament of our redemption by Christ's death;
insomuch that, to such as rightly, worthily, and with faith receive the same, the bread
which we break is a partaking of the body of Christ; and likewise the cup of blessing is a
partaking of the blood of Christ.
Transubstantiation, or the change of the substance of bread and wine in the Supper of our
Lord, cannot be proved by Holy Writ, but is repugnant to the plain words of Scripture,
overthroweth the nature of a sacrament, and hath given occasion to many superstitions.
The body of Christ is given, taken, and eaten in the Supper, only after a heavenly and
spiritual manner. And the mean whereby the body of Christ is received and eaten in the
Supper is faith.
The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried
about, lifted up, or worshiped.

Article XIX Of Both Kinds

The cup of the Lord is not to be denied to the lay people; for both the parts of the Lord's
Supper, by Christ's ordinance and commandment, ought to be administered to all
Christians alike.

Article XX Of the One Oblation of Christ, Finished upon the Cross

The offering of Christ, once made, is that perfect redemption, propitiation, and
satisfaction for all the sins of the whole world, both original and actual; and there is none
other satisfaction for sin but that alone. Wherefore the sacrifice of masses, in the which it
is commonly said that the priest doth offer Christ for the quick and the dead, to have
remission of pain or guilt, is a blasphemous fable and dangerous deceit.

Article XXI Of the Marriage of Ministers

The ministers of Christ are not commanded by God's law either to vow the estate of
single life, or to abstain from marriage; therefore it is lawful for them, as for all other
Christians, to marry at their own discretion, as they shall judge the same to serve best to
godliness.

Article XXII Of the Rites and Ceremonies of Churches

It is not necessary that rites and ceremonies should in all places be the same, or exactly
alike; for they have been always different, and may be changed according to the diversity
of countries, times, and men's manners, so that nothing be ordained against God's Word.
Whosoever, through his private judgment, willingly and purposely doth openly break the
rites and ceremonies of the church to which he belongs, which are not repugnant to the
Word of God, and are ordained and approved by common authority, ought to be rebuked
openly, that others may fear to do the like, as one that offendeth against the common

51
order of the church, and woundeth the consciences of weak brethren.
Every particular church may ordain, change, or abolish rites and ceremonies, so that all
things may be done to edification.

Article XXIII Of the Rulers of the United States of America

The President, the Congress, the general assemblies, the governors, and the councils of
state, as the delegates of the people, are the rulers of the United States of America,
according to the division of power made to them by the Constitution of the United States
and by the constitutions of their respective states. And the said states are a sovereign and
independent nation, and ought not to be subject to any foreign jurisdiction.

Article XXIV Of Christian Men's Goods

The riches and goods of Christians are not common as touching the right, title, and
possession of the same, as some do falsely boast. Notwithstanding, every man ought, of
such things as he possesseth, liberally to give alms to the poor, according to his ability.

Article XXV Of a Christian Man's Oath

As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus
Christ and James his apostle, so we judge that the Christian religion doth not prohibit, but
that a man may swear when the magistrate requireth, in a cause of faith and charity, so it
be done according to the prophet's teaching, in justice, judgment, and truth.

[The following Article from the Methodist Protestant Discipline is placed here by the
Uniting Conference (1939). It was not one of the Articles of Religion voted upon by the
three churches.]

Of Sanctification
Sanctification is that renewal of our fallen nature by the Holy Ghost, received through
faith in Jesus Christ, whose blood of atonement cleanseth from all sin; whereby we are
not only delivered from the guilt of sin, but are washed from its pollution, saved from its
power, and are enabled, through grace, to love God with all our hearts and to walk in his
holy commandments blameless.
[The following provision was adopted by the Uniting Conference (1939). This statement
seeks to interpret to our churches in foreign lands Article XXIII of the Articles of
Religion. It is a legislative enactment but is not a part of the Constitution. (See Judicial
Council Decisions 41, 176, and Decision 6, Interim Judicial Council.)]

Of the Duty of Christians to the Civil Authority

It is the duty of all Christians, and especially of all Christian ministers, to observe and
obey the laws and commands of the governing or supreme authority of the country of
which they are citizens or subjects or in which they reside, and to use all laudable means
to encourage and enjoin obedience to the powers that be.

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 APPENDIX C

SUMMARY OF DISCIPLESHIP SECTION

(Boa 2001, Chapters 30 and 31)

Four Phases Conversion to Maturity

1. Evangelizing Converts

2. Establishing Disciples

3. Equipping Workers

4. Empowering Leaders

A Biblical Philosophy of Discipleship

1. We must be disciples to make disciples

2. Discipleship is a dependent process

3. Concentration is crucial to Multiplication

4. People are not our disciples

5. Reproduction is a mark of discipleship

6. There is no maturity without ministry

7. We cannot measure our ministries

8. Discipleship is more than a program

9. Discipleship requires a servant attitude

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10. Spiritual friendship is a component of discipleship

11. Effective discipleship requires more than our method

Process of Discipleship

1. Exposing

2. Equipping

a. Teaching

b. Training

3. Encouraging & Exhorting

Context of Discipleship

1. Marriage, parenting, friendships, work and society

2. Small group and one-on-one discipleship

3. Team ministry

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 APPENDIX D

A POSSIBLE OVERLAP OF TERMS

55
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