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The Ministers' Handbook Of Ceremonies The Ministers' Handbook Of Ceremonies

The Ministers' Handbook Of Ceremonies Order Printed Copy

  • Author: Dag Heward-Mills
  • Size: 137KB | 87 pages
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About the Book


"The Ministers' Handbook of Ceremonies" by Dag Heward-Mills is a comprehensive guide for ministers and pastors on conducting various ceremonies in the church. It covers topics such as weddings, funerals, baptisms, and communion services, providing practical advice, sample scripts, and tips for effective ministry. This book is a valuable resource for clergy looking to enhance their skills and confidently lead ceremonies in their congregations.

William Wilberforce

William Wilberforce William Wilberforce was born in 1759 in Hull, East Yorkshire. He graduated from Cambridge University with the intention of following a political career, and became Member of Parliament (MP) for Hull in 1780, aged 21. Four years later he became MP for the whole of Yorkshire. It was at this time that he began to work for the abolition of the British trade in enslaved people. Wilberforce was a deeply spiritual man and later became an Evangelical Christian. He was a popular figure and was known to be charming and witty and a great public speaker. He campaigned for a number of causes: for legislation to improve the lives of the poor, education reform, prison reforms and ending child labour. He was also one of the founders of the Royal Society of the Prevention of Cruelty to Animals (RSPCA). A Committed Abolitionist With the backing of his friend William Pitt, who became Prime Minister, Wilberforce became leader of The Society for the Abolition of Slavery. The society campaigned for almost 20 years to bring an end to British involvement in the Transatlantic Slave Trade. The abolition campaign made them many enemies, especially among those who had made huge profits from the trade in enlsaved African people. Wilberforce left Hull in 1792 and moved to Clapham, London to be closer to his work in Westminster. Within the local community he found friends who shared his interests in religion and politics. They became known as the Clapham Sect and they actively supported the anti-slavery abolitionists. William Wilberforce, oil painting by Karl Anton Hickel, 1793 . Willima has a white scarf tied at his neck and wearing a dark blue coat with a folded collar. William Wilberforce by Karl Anton Hickel, 1793 Wilberforce married Barbara Spooner in 1797 and they had six children. Historical acounts show that he was a loving and devoted husband and father, and was proud that three of his sons became clergyman. The Slavery Abolition Bill Wilberforce attempted several times to bring private members' bills before Parliament to end Britain’s involvement in the slave trade, but the Bill was defeated many times. It was finally passed on 25 March, 1807. However, this only went as far as banning British people from engaging in the slave trade, it did not ban slavery itself. Wilberforce retired from politics in 1825 due to ill health, but he continued to campaign for the abolition of slavery. Finally, on 26 July 1833, as Wilberforce lay on his deathbed, he was told that the Slavery Abolition Bill, granting freedom to all enslaved people within the British Empire, had been passed by Parliament. He died three days later. As a mark of respect for his achievements, his body was buried in Westminster Abbey. Childhood and Education William Wilberforce was born on 24 August, 1759, at 25 High Street, Hull (which is now known as Wilberforce House) to Robert and Elizabeth Wilberforce. He had three sisters, Elizabeth, Ann and Sarah (known as Sally). Of the four children, only William and Sally survived to adulthood. The Wilberforce family were successful merchants, who traded in imported goods, like wood and cloth, from northern Europe and the Baltic states. The family home reflected the family's wealth and was decorated with fashionable architecture of the day. William was a small, sickly child with poor eyesight, but this did not stop him from attending Hull Grammar School or taking part in musical activities or sports. William was known to have a beautiful singing voice and had a reputation for telling funny stories and playing practical jokes. When William was only eight years old, his father died. William's mother then became ill and so she sent him to live with his aunt and uncle, Hannah and William Wilberforce, in London. They sent him to study at a small boarding school in Putney, which he disliked, complaining about the food. Hannah and William were Evangelical Methodists and they took William to church regularly, where he enjoyed listening to bible stories and sermons by prominent figures within the Methodist movement. William's mother worried about his exposure to such a strong religious influence and arranged for him to come home to Hull. William was sent to board at Pocklington Grammar School, where he studied hard and did well at Latin, English and History. Aged 17 he went to Cambridge University, where he met William Pitt the Younger, who became a lifelong friend. Wilberforce took full advantage of the social life on offer at university, and was well known for attending dinners, gambling, and playing cards. Despite his busy social life, Wilberforce managed to graduate from Cambridge in 1781, determined to have a career as a Member of Parliament. Religious Beliefs and Influences William Wilberforce became a deeply religious man who dedicated his life and his work to acting on his beliefs. He had many religious and political influences during his lifetime. His mother was staunchly Church of England. However, after the death of his father, William spent two years living with his aunt and uncle in London, who were keen Methodists. They took the young William to church regularly, where he heard important figures like George Whitefield preach. At that time, Methodism was known as a branch within the Church of England that was particularly concerned with social welfare. However, his mother became alarmed at his growing interest in evangelical Christianity, and she brought the young William home again. Wilberforce's second major religious influence was Isaac Milner, who was a young teacher when Wilberforce attended Hull Grammar School. They were to become lifelong friends and in 1784 they travelled together through Europe. During the months they spent together, Milner introduced William to his own religious beliefs and encouraged him to read an essay entitled 'The Rise and Progress of Religion in the Soul'. The whole experience had a profound affect on William and he returned home to England a changed man and devout Methodist. Another influence on William was John Newton, his Aunt Hannah’s half-brother who had previously been involved in the slave trade. Newton was one of the wealthiest men in Europe and a great humanitarian and philanthropist, and gave many gifts to the Evangelical church. Following William's tour of Europe with Milner, he met up with John Newton to discuss his new-found faith. William wrote in secret to Newton: Sir, there is no need of apology for intruding on you, when the errand is religion. I wish to have some serious conversation with you… the earlier the more agreeable to me. I have ten thousand doubts within myself, whether or not I should discover myself to you; but every argument against doing it has its foundation in pride. I am sure you will hold yourself bound to let no one living know of this application, or of my visit, till I release you for the obligation… P.S. Remember that I must be secret, and that the gallery of the House is now so universally attended, that the face of a member of Parliament is pretty well known. William stuck with his conversion to Methodism and wrote a best-selling book A Practical View of Christianity thirteen years later. Early Political Life and Influences After graduating from Cambridge University, William Wilberforce chose to follow a career in politics and stood as Independent candidate, in an election for Hull's Member of Parliament. He won by an overwhelming majority and was elected to represent the citizens of Hull, at the age of just 21. The young Wilberforce was a natural politician. Following the deaths of his father and his uncle he had inherited enough money to financially support his political career. He was also well liked among Hull's merchant families, who hoped that he would represent their business interests in parliament. Two of Wilberforce's most appealing qualities were his engaging personality and his eloquent speaking voice - useful traits for a politician. He was so famous for his public speaking that he was nicknamed the 'Nightingale of the Commons'. On taking up his seat in the House of Commons, Wilberforce met up with his university friend, William Pitt the Younger, who had also chosen a political career. Pitt and Wilberforce spent much time studying the more experienced Members of Parliament from the Commons gallery, and listening to heated political debates of the day. Pitt enjoyed a very sucessful political career, becoming Prime Minister and the new Tory party leader in 1783, aged just 24. Although not quite as ambitious as Pitt, Wilberforce took the decision to stand as candidate for Member of Parliament for Yorkshire. This was one of only two county seats and on winning it, Wilberforce became a more influential politician. Following his conversion to Methodism in 1785, Wilberforce considered leaving politics. Yet, Pitt and John Newton convinced him to persevere and use his political work as a way of serving God. Wilberforce saw the campaign to abolish the Transatlantic Slave Trade as a way of following his religious and humanitarian beliefs, as well as his moral conscience.

Laziness Ruins Happiness

Most people do not want to be thought of as lazy — as a person averse to hard work. We all know laziness is a vice — a corrupting and addicting use of a good gift: rest. Leisure in proper doses is a wonderful, refreshing gift of God. But habitual indulgence in leisure to the neglect of God-given responsibilities brings destruction, both to ourselves and to others. But it’s destructive for a deeper reason than the obvious detrimental impact of work done negligently, or not done at all. At the deeper levels, laziness robs us of happiness by decreasing our capacity to enjoy the deepest delights. And on top of this, it leaves us failing to love as we ought. “Laziness robs us of happiness by decreasing our capacity to enjoy the deepest delights.” Since all of us are tempted in different ways to the sin of laziness, it’s helpful to keep in mind all that’s at stake — and why, over and over throughout the Bible, God commands us to pursue the virtue of diligence. Virtues and Vices For Christians, a virtue is moral excellence that, if cultivated into a habit, becomes a morally excellent character trait. We become more conformed to the image of Christ (Romans 8:29) and experience an increased capacity to delight in what God has made good, true, and beautiful. We see scriptural examples in 2 Peter 1:5–8: Make every effort to supplement your faith with virtue [aretē in Greek, referring to all the virtues] and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. Conversely, a vice is moral corruption that, if cultivated into a habit, becomes a morally corrupt character trait. We become more conformed to the pattern of this fallen world (Romans 12:2) and experience a decreased capacity to delight in what God has made good, true, and beautiful. We see scriptural examples in Galatians 5:19–21: Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do [prassontes in Greek, meaning “make a practice of doing”] such things will not inherit the kingdom of God. Why Diligence Is a ‘Heavenly Virtue’ In the fifth or sixth century, many in the church included diligence on the list of the seven heavenly virtues to counter sloth (the old English word for laziness), which it had on its list of seven deadly sins. But saints throughout redemptive history have always considered diligence a necessary virtue. Both the Old and New Testaments consistently command saints to be diligent, and warn against the dangers of being slothful. Here’s a sampling: Only take care, and keep your soul diligently, lest you forget the things that your eyes have seen, and lest they depart from your heart all the days of your life. (Deuteronomy 4:9) The soul of the sluggard craves and gets nothing, while the soul of the diligent is richly supplied. (Proverbs 13:4) You have commanded your precepts to be kept diligently. (Psalm 119:4) Do not be slothful in zeal, be fervent in spirit, serve the Lord. (Romans 12:11) If anyone is not willing to work, let him not eat. For we hear that some among you walk in idleness, not busy at work, but busybodies. (2 Thessalonians 3:10–11) Therefore, brothers, be all the more diligent to confirm your calling and election, for if you practice these qualities you will never fall. (2 Peter 1:10) As these passages show, diligence is a “heavenly virtue” because it is a means of cultivating godliness — increased capacities to deeply delight in God and his gifts. Cultivating the “deadly sin” (or vice) of sloth, on the other hand, is a means of cultivating ungodliness — decreased capacities to deeply delight in God and his gifts. Wearing Our Love on Our Sleeve But when we speak of pursuing diligence as a way of cultivating godliness, there’s an additional dimension besides developing a strong work ethic for the sake of experiencing greater joys. Since “God is love” (1 John 4:8), and since love fulfills his law (Romans 13:10; Galatians 5:14), growing in godliness means we grow in some aspect of what it means to love. What makes the virtue of diligence distinctly Christian is that it is one of the ways we love God supremely and love our neighbors as ourselves (Matthew 22:37–39). “How we behave reflects what we believe; what we do reflects what we desire; our labors reflect our loves.” God designed us such that our actions bring into view the real affections of our inner being. To put it very simply (and admittedly simplistically): how we behave, over time, reflects what we believe; what we do reflects what we desire; our labors reflect our loves. Now, I realize I’m touching on a complex issue. Our motivating beliefs, desires, and loves are not simple, nor are the contexts in which we behave, do, and labor. Nor are the neurological disorders and diseases that sometimes throw wrenches into these already complex gears. That said, it remains true that our consistent behaviors over time reveal what we really believe, desire, and love. This is what Jesus meant by saying we can distinguish between a healthy (virtuous) tree and a diseased (corrupt) tree by its fruit (Matthew 7:17–20). And of course, the “fruit” is seen not only in what we do, but in how we do it. And here is where our diligence or laziness often reveals what or whom we truly love. Since we seek to take care of what we value greatly, it’s usually apparent when others put their heart into what they’re doing and when they don’t. Or as Paul said of some who were “lazy gluttons” in Crete, “They profess to know God, but they deny him by their works” (Titus 1:12, 16). In what we do and how we do it, in our diligence or laziness, we come to wear our loves on our sleeves — whether we love God (John 14:15) and our neighbor (1 John 3:18), or selfishly love ourselves (2 Timothy 3:2). Be All the More Diligent So, there’s more at stake in our diligence or laziness than we might have previously thought. Yes, diligence is important for the sake of doing high-quality work, which is beneficial in many ways. But hard work, by itself, does not equal the virtue of diligence. As Tony Reinke points out, “Workaholism is slothful because it uses labor in a self-centered way to focus on personal advancement or accumulated accolades” (Killjoys, 50). When Scripture commands us to “be all the more diligent” (2 Peter 1:10), God is calling us to work hard toward the right ends (growing in godliness), in the right ways (what God commands), for the right reasons (love). The more this kind of diligence becomes characteristic of us, the more we become like Jesus: we increasingly delight in what gives him delight, and increasingly love as he loves — which is true virtue. Article by Jon Bloom

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