Anglicans Ablaze

A Gospel Prayer Book for a Gospel People

2012-01-31T10:18:00.000-08:00

This article was originally posted on September 12, 2009—three years ago. I am reposting it as a part of 350 year anniversary celebration of the 1662 Book of Common Prayer. I have edited it slightly. In the article I draw attention to the 2009 Forward in Faith North America Assembly’s endorsement of “the use of the 1928 Book of Common Prayer and the 1549 Book of Common Prayer, and associated missals.” Two years later the ACNA Prayerbook and Common Worship Taskforce, on which FIFNA President, Bishop Keith Ackerman, serves, produces a “theological lense” to guide the preparation of an ACNA Prayer Book. In this report the 1928 and 1549 Prayer Books are treated as if they are formularies of the Anglican Church. My analysis of the report suggests that the ACNA Prayer Book will be based upon the 1928 and 1549 Prayer Books, beloved by Anglo-Catholics. Coincidence? I leave readers to draw their own conclusions.

By Robin G. Jordan

In her article, “The Prayer Book is Not a ‘Party Book’,” Dr. Roberta Bayers, the editor of Mandate magazine, the official organ of the Prayer Book Society, makes a number of references to the “traditional Prayer Book” but does not identify which Prayer Book--the 1662 English Book of Common Prayer or the 1928 American Prayer Book. Mandate magazine has a long history of blurring and obscuring the differences between these two Prayer Books and the 1962 Canadian Prayer Book, treating the three Books as if they are different editions of the same Book. However, the 1928 American Prayer Book and the 1962 Canadian Prayer Book are substantially different Books, not only in the doctrine they embody but also the liturgical usages they permit.

The 1928 Book of Common Prayer was the first major revision of the American Prayer Book and made far-reaching and even radical changes in the American Prayer Book. Traditional evangelical Anglicanism had disappeared from the Protestant Episcopal Church by 1900. Anglo-Catholicism and Broad-Church liberalism were the dominant theological streams in the Protestant Episcopal Church at the time of its compilation. They greatly influenced its doctrine and liturgical usages.

The 1928 Book of Common Prayer is decidedly a “party book.” For example, the Order for the Holy Communion includes elements that bring it into line with the medieval Roman Mass. For an examination of the changes that the 1928 revision made in the American Prayer Book and the doctrine embodied in these changes, please see my article, “What’s Wrong with the 1928 Book of Common Prayer?”

The 1962 Canadian Prayer shows the influence of the 1928 American Prayer Book and the 1928 Proposed English Prayer Book. The English Parliament twice rejected the latter because it was too Catholic in tone.

From a theological perspective neither the 1928 American Prayer Book nor the 1962 Canadian Prayer Book are suitable for use in evangelical parishes and churches in North America. The parishes and churches that primarily use these Books are traditionalist Anglo-Catholic. At its 2009 Assembly Forward in Faith North America endorsed the use of the 1928 Prayer Book.

“2. The 2009 Assembly of Forward in Faith North America encourages the use of the 1928 Book of Common Prayer and the 1549 Book of Common Prayer, and associated missals.”

The 1662 Book of Common Prayer is a moderately “High Church” Prayer Book. The Restoration bishops who compiled the 1662 Prayer Book were Laudian High Churchmen. The 1662 Prayer Book shows the influence of the High Church 1637 Scottish Prayer Book, sometimes known as the Laudian Liturgy.

The Restoration bishops made a number of significant changes that altered the theology of the English Prayer Book and the English Ordinal. They added the rubrics directing that what remains of the consecrated bread and wine should be covered with a white linen cloth and consumed reverently after the service. “Priest” was substituted for “minister” at the Absolution in Morning and Evening Prayer and the Communion Service. "Bishops, pastors, and ministers" was altered to "Bishops, Priests, and Deacons" in the Litany. Two additions were made to the Prayer for the Church Militant in the Communion Service: To "accept our alms" was added "and oblations"; and the commemoration of the departed, "And we also bless thy holy Name…,” was inserted at the end. The Declaration on Kneeling was restored, but with the crucial alteration of "real and essential presence" to "corporal presence." A blessing of the water in the font was added with the insertion of the sentence, “sanctify this Water to the mystical washing away of sin…” into the prayer, “Almighty, everliving God…” immediately before the baptism. The Service for the Baptism of Adults was added.

In Everyman’s History of the Book of Common Prayer Percy Dearmer notes that while the Restoration bishops made a few concessions to the Puritans, they inserted into the revised Prayer Book many things that were distasteful to them. He goes on to point to his reader’s attention:

“In the most significant place of all, the Ordinal, this is specially apparent. In the old form for the Consecration of a Bishop, ‘Take the Holy Ghost, and remember that thou stir up,’ etc., were inserted the words ‘for the Office and Work of a Bishop in the Church of God,’ so as to make it indisputably clear to the public that a Bishop's office is other than that of a Presbyter. Similarly in the Ordering of Priests, before the words ‘Whose sins,’ etc., was added ‘for the Office and Work of a Priest in the Church of God, now committed unto thee by the Imposition of our hands.’ The old forms were perfectly good and had ancient precedent; but the additions were made in order to avoid misunderstanding.”

Despite these changes the 1662 Prayer Book is substantially the Reformed 1552 Book of Common Prayer. The Restoration bishops were for the most part satisfied to retain the content and form of its predecessor, the 1604 Jacobean revision of the 1559 Elizabethan Prayer Book. The latter had been the Prayer Book of the Church of England for almost 100 years. It was the first Prayer Book used in North America. The 1559 Prayer Book was the 1552 Prayer Book with only a few alterations. Among these changes the supplication against the Bishop of Rome and his detestable enormities was dropped from the Litany and the Declaration on Kneeling from the end of the Communion Service. The 1549 Words of Administration were combined with the 1552 Words of Administration. In The Shape of the Liturgy Anglo-Catholic scholar Dom Gregory Dix describes the 1552 Prayer Book.

“Compared with the clumsy and formless rites which were evolved abroad, that of 1552 is the masterpiece of an artist. Cranmer gave it a noble form as a superb piece of literature, which no one could say of its companions; but he did more. As a piece of liturgical craftsmanship it is in the first rank - once its intention is understood. It is not a disordered attempt at a catholic rite, but the only effective attempt ever made to give liturgical expression to the doctrine of ‘justification by faith alone’.”

Notwithstanding the changes the Restoration bishops made in the English Prayer Book Evangelicals in the Church of England used the 1662 Book of Common Prayer into the 1970s.

Why then is the 1662 Book of Common Prayer little used in evangelical parishes and churches in North America? High on the list of reasons for its infrequent use is lack of familiarity. North American congregations and clergy have not been exposed to the 1662 Prayer Book, its doctrines, its liturgical usages and its proper interpretation. Also high on the list is that North American congregations and clergy have grown accustomed to services in modern English. Clergy prefer the greater variety that the more recent service books offer. They also fear that they will loose members of their congregation and put off first time worship visitors if they switch to the 1662 Prayer Book. The language of the 1662 services would become an impediment to the gospel ministry of their parish or church. Identification of the 1662 Prayer Book with being “High Church” is very low on the list if it is on the list at all.

Local factors may discourage the use of the 1662 Book of Common Prayer in a particular region. For example, here in western Kentucky conditions are not favorable to the use of services from the 1662 Prayer Book: there is a definite bias against liturgical forms of worship. The three dominant religious groups are Baptist, Church of Christ, and Methodist. These three groups not only have the most churches in the region but most of the unchurched comes from one of these backgrounds. The most common form of worship is non-liturgical, or more accurately informally liturgical, with local traditions determining patterns of worship. These patterns of worship are generally fairly simple; consist of hymns, gospel songs, and contemporary forms of church music, extemporaneous prayer, a sermon, and on occasion the Lord’s Supper; and contain few if any liturgical elements such as the Lord’s Prayer and the Apostles’ Creed. Formal liturgical worship is equated with Roman Catholicism.

There is also a trend in North America, the United Kingdom, South Africa, Australia and elsewhere particularly among evangelicals to abandon formal and official church liturgies and to replace them with informal local patterns of worship. Where this trend has gained ground Sunday worship in Anglican evangelical parishes is indistinguishable from that in non-Anglican evangelical churches.

Dr. Bayers’ article is misleading in its assertion that the doctrine of “the traditional Prayer Book” predates the Oxford movement and “the doctrine of its prayers adheres to the theological consensus of the 16th century Reformers.” As we have seen in the case of the 1662 Prayer Book such a claim is not entirely true. Its theology may predate the nineteenth century Catholic revival but bears the stamp of the seventeenth century Catholic reaction. In the case of the 1928 American Prayer Book and the 1662 Canadian Prayer Book it is even less accurate. These two Prayer Books may retain elements of the Reformed 1552 Prayer Book but their theology is no longer Reformed. For example, both Prayer Books give expression to the doctrine of Eucharistic sacrifice. They are hardly Prayer Books suitable for use in evangelical parishes and churches.

Of the three Prayer Books the 1662 Book of Common Prayer is closest to the Reformed 1552 Prayer Book in doctrine and liturgical usages. It kept most of the Biblical-Reformation theology of the later. The 1928 American Prayer Book and 1962 Canadian Prayer Book, on the other hand, incorporate doctrinal and liturgical changes that the later Tractarians, or Ritualists, favored. They are much more Catholic in tone than the 1662 Prayer Book.

In Archbishop Cranmer’s Immortal Bequest The Book of Common Prayer of the Church of England An Evangelistic Liturgy, Samuel Leuenberger draws attention to the numerous “revivalistic,” or evangelistic elements in the 1662 Book of Common Prayer. Its Biblical content and evangelical spirit has borne fruit even when those using the 1662 did not value this content and spirit. In the 1928 American Prayer Book and the 1962 Canadian Prayer Book these elements are weakened, obscured, or eliminated.

Some evangelicals shy away from the use of the 1662 Book of Common Prayer due to the nineteenth century Tractarian reinterpretation of that Prayer Book particularly of certain expressions in the Baptismal Services and the Catechism and the Special Absolution in the Office for the Visitation of the Sick. However, the language of the Baptismal Services and the Catechism is charitable and should be interpreted by more formal statements of doctrine (e.g., the Thirty-Nine Articles) and ultimately by Scripture. The famous Gorham case sanctioned this view of the sacrament of Baptism in the Church of England. The “I absolve thee” in the Office for the Visitation of the Sick was intended to mean “I declare and pronounce unto thee God’s absolving grace.” The Special Absolution and rubrics of the Office for the Visitation of the Sick were not meant to teach the necessity of auricular confession.

There has in recent years been some interest among evangelicals in the translation of the services of the 1662 Book of Common Prayer into modern English and the adaptation of the 1662 Prayer Book to the mission field in North America. In 2007 the Anglican Mission in America and the Prayer Book Society undertook as a joint project the preparation of what were supposed to be contemporary English versions of the services of the 1662 Prayer Book for use in North America. The working group that was put together under the chairmanship of the late Dr. Peter Toon quickly lost sight of its original purpose. The service book that they produced—An Anglican Prayer Book (2008)--draws heavily from the 1928 American Prayer Book, the 1928 Proposed English Prayer Book, and the 1962 Canadian Prayer Book and is arguably even more Catholic in its theology than these Prayer Books.

In its Jerusalem Declaration the Global Anglican Future Conference (GAFCON) recognizes the place of the 1662 Book of Common Prayer in global Anglicanism.

“6. We rejoice in our Anglican sacramental and liturgical heritage as an expression of the gospel, and we uphold the 1662 Book of Common Prayer as a true and authoritative standard of worship and prayer, to be translated and locally adapted for each culture.”

It commends the translation and local adaptation of the 1662 Prayer Book.

What is needed is a North American edition of the 1662 Book of Common Prayer with the text on one page and explanatory notes on the opposite page, accompanied by a modern English translation of the 1662 services with additional forms of service and prayers, to help foster interest in the 1662 Prayer Book among evangelicals in North America. They could be published as a single volume or as a two volume set. A series of pamphlets on the different services of the 1662 Prayer Book like those Associated Parishes published on the 1979 Prayer Book might also be beneficial. In a future article I will examine what can be further done to acquaint Anglicans and Episcopalians in North America with the classic Anglican Prayer Book and its predecessors the 1552, 1559, and 1604 Prayer Books. I will also look at how a formal liturgy can be introduced to those who are accustomed to informal patterns of worship.

The Lord's Supper Helps Christians 'Keep it Real'

2012-01-31T09:55:00.000-08:00

As someone who has spent all 47 years of my life in Lutheran churches, I am very familiar with Martin Luther's complex teaching regarding the Lord's Supper. I have seen plenty of people over the years struggle to grasp his puzzling perspective that Christ's literal body and blood are located "in, with and under" the bread and wine. Luther's highly nuanced description of communion 500 years ago was a curious twist on the Roman Catholic position.

This controversial dissection of the elements seems to distort the true meaning of the meal our Lord instituted. It is an unfortunate distraction which takes attention away from the cross where Christ died for sinners. The real purpose of communion as stated in Scripture is to "proclaim the Lord's death until He comes." (1 Cor. 11:26) Amidst the many chains which fell off Martin Luther when he placed his faith in Christ alone, he couldn't seem to shake loose of his Catholic obsession with the communion elements. You won't find this obsession in the teaching of our Lord or His apostles.

Even though the Lutheran church does not teach that believers chew Christ's flesh or swallow His blood at the Lord's Supper, there nevertheless tends to be an enormous emphasis upon "the real presence" of Christ in the bread and wine. In response to Luther's perplexing opinion on this matter, I have often asked people: "What about the real presence of Christ in the heart of every believer 24 hours a day?"

Before Jesus ever instituted the Lord's Supper, He taught what it means to "eat the flesh of the Son of Man and drink His blood." (John 6:53) The words of our Lord in the sixth chapter of the Gospel of John clearly lay out the biblical teaching on this matter. Jesus said, "Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in him." (John 6:54-56) This eating and drinking of Christ's flesh and blood is a spiritual eating and drinking. Those who are trusting in Christ and His death on the cross for their salvation are eating and drinking His flesh and blood every hour of every day, which includes those brief moments when they participate in the Lord's Supper.

Religious people who have not been born again through repentance and faith in Christ are not spiritually eating His flesh and drinking His blood. In those instances, their participation in the Lord's Supper provides no spiritual benefits. A preoccupation with "Christ's body and blood" being located in the bread and wine of the Lord's Supper misses the point of the meal. It is a misguided fixation held by many today. I guess that shouldn't surprise us. The early believers in Corinth didn't do any better.

The early Christians often held an "agape (love) feast" when they came together. Today, we call such meals "potluck dinners." Christians brought food and wine to those early love feasts. Unfortunately, some in Corinth who could afford to bring more than others tended to share it among themselves rather than with everyone. They were humiliating some of their fellow believers. It was a travesty and St. Paul rebuked them with these words: "I have no praise for you, for your meetings do more harm than good….there are divisions among you…..as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk….Do you despise the church of God and humiliate those who have nothing?" (1 Cor. 11:17-22) Needless to say, they were not "keeping it real" with God or with one another. Keep reading.

The bi-vocational pastor

2012-01-31T09:41:00.000-08:00

I recently attended the funeral of a 95 year-old man. He was a bi-vocational minister. He paid the bills by working as an electrician. But his calling drove him to the tent revivals and churches.

Bi-vocational pastors serve outside the spotlight. In my denomination, however, approximately half of all pastors are bi-vocational. They are many, but they get only a fraction of attention given to pastors of larger churches. They receive little recognition, but they are the workhorses of churches that do much of the heavy lifting.

Though I now pastor full-time, I served for two years as a bi-vocational pastor of a tiny church in central Kentucky. We started with 6 people. It was my first pastorate, and I had no idea what I was doing. I drove two hours one-way to get there. My preaching was awful, and I had to lead music with a karaoke machine while my girlfriend (now wife) played an out-of-tune piano. The church was dying. The people were tired. The building was falling apart. And there was no air-conditioning.

I loved that church. Still do. Keep reading.

Be Careful What You Promise – A Major Mistake of Pastors

2012-01-31T09:32:00.001-08:00

Over promising results and thus creating unrealistic expectations is one of the biggest mistakes pastors make. In my thirteen and a half years of working in the stewardship field I have seen this mistake played out from large to small churches. Pastors and church leaders attempting to convince the congregation to approve moving forward with some initiative almost always over promise the results. It is not that they are being disingenuous it is simply that they always tend to project the best possible outcome. As such they over reach and over promise. Keep reading.

Somalia's al-Shabaab Bans Red Cross Aid

2012-01-31T09:15:00.000-08:00

Humanitarian efforts in Somalia have ceased, as al-Shabaab rebels have announced a ban on International Red Cross (ICRC) workers from providing aid.

The drought that has taken over Somalia is quickly getting worse, and the ICRC ban will deeply concern aid workers and organizations in the region. Al-Shabaab claims that the ICRC has "repeatedly betrayed the trust conferred on it by the local population and, in recent weeks, falsely accused the Mujahideen [al-Shabaab fighters] of hindering food distribution."

A statement from al-Shabaab said, "A thorough inspection of ICRC warehouses and food depots throughout the Islamic Administrations governed by the Mujahideen has revealed that up to 70 percent of the food stored for distribution by the organization was deemed unfit for human consumption."

The group responded by setting fire to "nearly 2,000 metric tons of expired ICRC rations intended for distribution."

Reports show the desperation of Somalis, as the worst drought in 60 years ravages the nation. Susan Rice, U.S. Ambassador to the United Nations, stated in July, "The reason the aid has not gone in sufficient quantities into south and central Somalia is because al-Shabaab has prevented those capable of delivering large quantities of aid from having access, and when they have had access, they've taxed them, harassed them, killed them, and kidnapped them."

The U.N. predicted as many as 750,000 deaths as a result of the drought. Al-Shabaab has taken advantage of the situation to exert even more force and violence against Somalis who disagree with its radical Islamic ideology. Al-Shabaab recently arrested a Muslim father for allowing his children to convert to Christianity. The sons fled Somalia after their conversion. Keep reading.

Nigerian Christians Plead With President for Better Protection After Fresh Attacks

2012-01-31T09:02:00.000-08:00

As the terrorist attacks decimating Nigeria continue, its citizens are blaming the government for failing to protect them and asking why President Goodluck Jonathan is not doing more to save the Christians under attack by Islamist extremists.

These latest calls mark a stark reverse of public opinion for President Goodluck Jonathan, who was hailed as the "Nigerian Barack Obama" as he took office in May 2010, for his promise to bring change and prosperity to the most populous African country.

Jonathan, a Christian and whose middle name Ebelechukwu means "God's Mercy," has admitted that members of his own government that he helped form might have sympathies toward Boko Haram, the Islamist terror group that has been attacking churches and government offices, a CNN report revealed. Citizens have become so angry with these revelations that they have even taken to the streets carrying mock coffins and placards calling him "President Badluck."

Journalist and commentator Tolu Ogunlesi, who writes for Nigerian newspapers and has been featured in several major U.S. publications discussing Nigerian issues, expressed to CNN that the president "has come across as clueless when it comes to dealing with Boko Haram." He added: "No senior security officers have lost their jobs, nothing seems to have been done."

The attacks by Boko Harem have been blamed for threatening the very unity of the country and for the rising tensions between Muslims and Christians.

Pastor Ayo Oritsejafor, president of the Christian Association of Nigeria's (CAN), decried the Nigerian government's failure to protect Christians from attacks and accused some security agents of taking sides. Keep reading.

Marijuana legalization makes Wash. state ballot

2012-01-31T08:54:00.000-08:00

Washington state could become the first state to legalize the recreational use of marijuana under an initiative that has qualified for the November ballot.

The pro-pot organization New Approach Washington submitted nearly 278,000 valid signatures in order to qualify a proposal that would legalize the usage of marijuana by those ages 21 and over, Reuters reported. Marijuana would be sold at specific stores, and no one under the age of 21 would be allowed to enter the store. Marijuana would be prohibited from being consumed in public and sales would be taxed.

California voters rejected a similar proposal in 2010, 54-46 percent. Although several states allow medicinal marijuana, no state has legalized marijuana's recreational use. Keep reading.

The ACNA Theological Lens: The Guiding Principles Behind the Proposed ACNA Prayer Book—Part 5

2012-01-30T11:54:00.000-08:00

By Robin G. Jordan

The section of The Initial Report of The Prayerbook and Common Worship Taskforce of the Anglican Church in North America entitled “VIII. What is Anglican worship?” is full of distortions, inaccuracies, omissions, and sadly untruths. Its definition of the term “Anglican” reflects an Anglo-Catholic view of Anglicanism, which would claim as Anglican the corrupt beliefs and practices of the Medieval Catholic Church before the English Reformation solely on the basis of the use of the phrase “ecclesia Anglicana” in Latin documents preceding the English Reformation. It fails to note that this phrase was not used in Latin documents referring to the church in the British Isles until the establishment of the Saxon Church and then it was applied to the Saxon Church. By that time the part of the British Isles under Saxon rule was referred to as “Angle-land,” literarily “land of the Angles,” one of the tribes that invaded the British Isles as part of the Saxon invasion.

The term “Anglian” was first used to describe the Church of England and its members in 1693. Under the provisions of the Coronation Oath Act of 1688 the Church of England was legally recognized at that time as a Protestant Church in the Reformed tradition.

The Pocket Oxford Dictionary of Current English, published in 1934, provides this brief definition of “Anglican,” “adj. of the reformed [emphasis added] church of England…; n. such person.”

The report takes an Anglo-Catholic view of the English Reformation and attributes it to foreign influences. It fails to acknowledge the significant role Protestantism played in the religious life of the English people from the sixteenth century on, the existence of an indigenous Reformed movement in the British Isles, in England and Scotland. and the largely Reformed character of English Protestantism.

The report fails to mention that after the English Reformation the English Church maintained continuity with the faith and practice of the early church in British Isles only where such faith and practice were agreeable with the Scriptures. The English Reformers retained the institution of bishops, not because they found any warrant for episcopacy in the Scriptures or even due to a longstanding tradition of episcopacy. Rather they kept the institution because they were accustomed to it and the Scriptures did not prohibit it. They, however, did not unchurch the Continental Reformed Churches because they abandoned the institution of bishops for their own reasons.

The report takes the Anglo-Catholic position that the Thirty-Nine Articles are not a confession of faith. This is a major distortion of English Church history. While the Articles are not as comprehensive as the Lutheran and Reformed confessions, they serve the same purposes, as is clear from the letter of Archbishop Matthew Parker and the eleven other bishops to Queen Elizabeth I requesting the royal assent to the Articles, the Proposed Canons of 1571, the Canons of 1604, and subsequent revisions of the Church of England’s Canons, and other historical documents. The report perpetuates the anti-confessionalism that has characterized the Episcopal Church from its earliest days.

The report also perpetuates another major Anglo-Catholic distortion of English Church history that after the English Reformation, the Church of England did not view itself as Protestant but as “reformed Catholic.” This view flies in the teeth of the facts, which include the Coronation Oath Act of 1688.

The report fails to mention that Archbishop Thomas Cranmer, while well acquainted with the Patristic authors, chose to defend his positions from the Scripture. Bishop John Jewel, while he cited Patristic authors in his Apology and his Defense, was careful only to quote those whose opinions were agreeable to Scripture and never cited the isolated opinion of a single Patristic author or a later Patristic author’s account of an early Patristic author’s views. Richard Hooker stressed the interpretation of Scripture by Scripture and reason. Only as a last resort were the Patristic authors to be consulted and then their opinions were to be submitted to Scripture, as was all human thought.

The classical Anglican position is not that Scripture should be viewed through the lens of the Patristic writings, as the report maintains, but rather the Patristic writings should be viewed through the lens of Scripture. The truth of all doctrine must be tried by the test of Scripture is a longstanding Anglican principle.

As noted in the previous article, J. I. Packer points to our attention in The Thirty-Nine Articles: Their Place and Use Today, one of the four main functions of the Articles is to act as the Church of England’s theological identity card. They were drawn up to make good the English Reformers’ claim that the Church of England is "a true apostolic church, teaching and maintaining the doctrine of the apostles," and "to show that the English Reformation, so far from being, as Rome supposed, a lapse from catholicity and apostolicity on the part of the ecclesia Anglicana, was actually a recovery of these qualities through recovery of the authentic apostolic faith." [J.I. Packer; R. T. Beckwith, The Thirty-Nine Articles: Their Place and Use Today, Vancouver, BC: Regent College Publishing, 2007, p. 67.] It is clear from the Articles that the English Reformers viewed the Scriptures and the Scriptures alone as the final court of appeal for the catholicity and apostolicity of the Church of England.

The taskforce would mislead readers of the report into accepting as characteristically Anglican the Anglo-Catholic practice of interpreting Scripture by tradition and thereby making the authority of tradition not just equivalent to that of Scripture but greater than Scripture.

In contrast to what the taskforce claims are "the central identifying marks of the Anglican version of Reformed Catholicism," authentic historic Anglicanism recognizes the Scriptures as holding more than first place as an authority in matters of doctrine and practice. It treats the Scriptures as being the supreme and final authority in such matters. This includes the interpretation of the Scriptures. It holds to the doctrine of the Creeds where they agree with the teaching of the Scriptures. The Creeds have no authority of their own. What authority they have comes from the authority of the Scriptures. Authentic historic Anglicanism upholds the New Testament doctrine of salvation by grace alone by faith alone in Christ alone, as Protestants in the Reformed tradition understand that doctrine. It maintains the three-fold ministry of deacons, presbyters, and bishops because it finds evidence for these offices in the New Testament. Anglican divines have historically not been in agreement on the place of the Patristic authors in the teaching of the Church with some giving greater weight to their opinions than others. Article 6 clearly states that nobody should be required to believe as an article of the Christian faith, or to regard as necessary for salvation, anything that is not found in Scripture or cannot be proved from Scripture. Canon A5 of the Church of England succinctly states:

The doctrine of the Church of England is grounded in the Holy Scriptures, and in such teachings of the ancient Fathers and Councils of the Church as are agreeable to the said Scriptures [emphasis added].

In particular such doctrine is to be found in the Thirty-nine Articles of Religion, The Book of Common Prayer, and the Ordinal.

Archbishop Thomas Cranmer went beyond purging a historical liturgy—the Sarum Rite—of late Medieval aberrations, an Anglo-Catholic interpretation of the history of the development of The Book of Common Prayer. While Cranmer used elements from the Sarum Rite in the 1549 and 1552 Prayer Books, applying the principle of retaining the old where the old may be well used rather than devising everything anew, he used elements that were agreeable to Scripture or he changed elements and made them agreeable to Scripture. He also used elements from the German Church Orders, a number of which had been prepared by the Continental Reformer Martin Bucer. The resulting liturgy was far from a reformed version of the Sarum Rite. It was in its second phase—the 1552 Book of Common Prayer, a thoroughly biblical and Reformed liturgy. The semi-reformed 1549 Prayer Book was intended to facilitate the transition to such a liturgy and does not reflect Cranmer’s mature thinking.

The report fails to take note of the numerous similarities between the reformed Church of England and the Continental Reformed Churches and the strong identification of the English Reformers and the Elizabethan and Jacobean Churches with the Continental Reformed Churches. It also fails to take note of the fact that the Caroline High Churchmen recognized the orders and sacraments of the Continental Reformed Churches.

The report treats the 1611 King James Version of the Bible as if it was the only translation of the Bible authorized for use in the reformed Church of England. It fails to mention the various translations that preceded the King James Version.

The report also does not give an accurate history of the development of The Book of Common Prayer, treating the 1552 Prayer Books and its successors as if they were revisions of the 1549. It does not recognize the 1549 Prayer Book for what it was—a semi-reformed transitional service book intended to set the stage for the Reformed liturgy of 1552 Prayer Book. The 1559, 1604, and 1662 Prayer Books rather than being revisions of the 1549 Prayer Book are revisions of the 1552 Prayer. The 1559 Prayer Book is essentially the 1552 Prayer Book as are the 1604 and 1662 Prayer Books.

The taskforce takes the position that “creedal identity, episcopal governance, and the use of a single Book of Common Prayer have been the identifying characteristics of the Anglican Tradition despite changes in “doctrinal emphases and/or liturgical practices.” Its omission of the Thirty-Nine Articles in this list of “identifying characteristics of the Anglican Tradition” is noteworthy and reflects a Anglo-Catholic revisionist view of the Anglican tradition, as is its stress upon “creedal identity” and “episcopal governance.” The divine institution of episcopacy has been a bone of contention in the Anglican Church at various times in its history. Anglicans have historically divided over whether the episcopate is of the esse, bene esse,, or plene esse of the church. Only in the nineteenth century do we find Anglo-Catholics asserting that bishops and episcopacy are essential to Anglican identity. The report takes the Anglo-Catholic position.

The report describes the 1549 Book of Common Prayer as “a conservative adaptation of the ancient Latin rites of the English Church,” a reference to the medieval Sarum Rite. A comparison of the 1549 Communion Office with the Sarum Mass clearly reveals the gross inaccuracy of this description. As previously noted, Archbishop Cranmer used elements of the Sarum Rite agreeable to Scripture or modified elements of the rite, making them agreeable to Scripture. He also used elements from the German Church Orders. While the 1549 Prayer Book was not as fully reformed as its successor—the 1552 Prayer Book, a number of changes that it introduced into the liturgy of the English Church were revolutionary. The priest did not offer up the bread and wine during the offertory and the Canon; he did not elevate the consecrated bread and wine or show them to the people. The Canon contained an epiclesis taken from the Liturgy of St. Basil, an Eastern Orthodox Rite, which is not a part of the medieval Sarum Rite or any other variation of the Roman Rite.

The evidence is that Cranmer intended the 1549 Prayer Book to be a transitional service book and that he was already preparing the 1552 Prayer Book when the 1549 Prayer Book was authorized for use. While the 1549 and 1552 Prayer Books do share a number of prayers and other liturgical texts, they are quite different from each other.

As for the report’s claim that Cranmer in the compilation of the 1552 Prayer Book was influenced by “the theology and practice of Continental reformers,” this is an Anglo-Catholic interpretation of the history of the development of 1552 Prayer Book. It not only does not make any allowances for Cranmer’s maturing as Reformed theologian in his own right but also is not supported by the evidence. Since the nineteenth century a number of Anglo-Catholic writers have sought to portray the 1549 Prayer Book as exemplifying reformed English Catholicism and genuine Anglicanism and the 1552 Prayer Book as being the result of foreign influences. This is simply not the case.

The 1552 Prayer Book with a few alterations would be the Prayer Book of the Church of England for almost 100 years. It would become the classic Anglican Prayer Book in its 1662 revision and a formulary of the Church of England and most Anglican provinces, an exception being the Episcopal Church. With the Thirty-Nine Articles and the 1552 Ordinal in its 1661 revision it forms the long-recognized doctrinal standard of Anglicanism. The 1549 Prayer Book has no standing as a formulary of any province of the Anglican Communion.

The report makes reference to attempts to “conservatively revise the Prayer Book” in the England and the United States in 1928, noting that the attempt in England failed while the attempt in the United States succeeded. As used in its reference to these attempts “conservatively revised” is not used in the sense of altering the Prayer Book without making any major changes but in the sense of making alterations that incorporate into the Prayer Book doctrine and liturgical usages favored by Bishop Steven Gardiner and those who opposed Cranmer’s reforms of the liturgy. Diarmaid McCullough makes note of this use of the term “conservative” in his biography of Cranmer.

The 1928 revision introduced what E. Clowes Chorley in The New American Prayer Book describes as “far-reaching, and in some instances radical” changes in the American Prayer Book. [E. C. Chorley, “Chapter VII. The New Prayer Book: Revision,” The New American Prayer Book, New York: McMillan, 1929.] They include the prayers for the dead, restoration of the medieval practice of offering up of the bread and wine at the offertory and during the Prayer of Consecration (a practice associated with the doctrines of Transubstantiation and the Sacrifice of the Mass), the placement of the Lord’s Prayer and the Prayer of Humble Access before the distribution of the Communion, a rubric permitting the singing of the Agnes Dei before the distribution, the recasting of the prayer, ”Almighty, everliving God, whose most dearly beloved son…,” as a prayer of consecration over the water in the font, a new office of instruction and accompanying prayers inferring Confirmation to be a sacrament, and a rite for extreme unction. The 1928 revision also muted the penitential language of the American Prayer Book and eliminated blanket belief in the canon of the Old and New Testaments as a requirement for ordination to the diaconate.

The report fails to mention the role that the Anglo-Catholic movement would play in promoting changes in the liturgy in England and the United States both in the first half of the twentieth century, and the second half of that century. This included its support of the ecumenical and liturgical renewal movements.

The report contains this remarkable statement:

The 20th Century has seen a profusion of new forms and styles of worship, and a demand to bring the language and practices of the BCP 1662 up to date, partially as a result of historical changes and new social settings, but also largely as a consequence of the Liturgical Renewal movement—this was accomplished with varying degrees of success.

The statement is worth notice because it refers to the Twentieth Century as if it is the present century. This is significant because a number of the emphases found in the report reflect the preoccupations of the Episcopal Church in the past century. It suggests that the report was not written for the present century. It also suggests that parts of this section and the preceding and following sections of the report were taken from other documents. The report, however, does not identify these documents or otherwise provide annotation of primary and secondary sources used in its compilation.

The report does not offer the basis of its conclusion that at the beginning of the twenty-first century the Anglican Communion, at least in the West, “attempts to hold together with four prevailing directions…” or explain what it means. It lists what it considers are these prevailing directions:

1. EVANGELICAL, primarily concerned with Biblical witness, personal conversion, and justification by grace alone through faith alone.

2. CATHOLIC, primarily concerned with a rich sacramental life and sanctification, and continuity with the Church’s historic tradition.

3. CHARISMATIC, primarily concerned with experiencing and living out the presence of the Holy Spirit in the Church.

4. MISSIONAL, primarily concerned with both proclaiming the Gospel and engaging the surrounding culture.

The taskforce appears to take no interest in what is happening outside of the West, which may explain the absence of any references to the GAFCON Statement, The Jerusalem Declaration, and the two GAFCON Theological Resource Group documents, The Way, the Truth, and the Life and Being Faithful: The Shape of Historic Anglicanism Today. The last three documents take definite positions on the Book of Common Prayer and worship. For the liturgical taskforce of what is supposed to “GAFCON in North America,” the taskforce makes no reference to GAFCON or these documents. From reading the report we might conclude that the Global Anglican Future Conference never occurred.

After touching upon the subject of enculturation, the report asks this question:

How can Common Prayer be "common" when it is found in a variety of languages, and within each language in a variety of dialects and forms (archaic to contemporary), and no longer following either the text or format of the formerly standard BCP 1662?

This question avoids the real issue, which is how liturgies that no longer use the text and format of the 1662 Book of Common Prayer can give clear expression to the doctrine of this important formulary and show proper respect for its liturgical usages.

The statement, “The Twentieth Century has also been an era of great ecumenical convergence…,” another reference to the twentieth century as if it is the present century, further strengthens the impression that the taskforce is developing a theological lens to guide it in preparing a Prayer Book for the past century. It displays no cognizance of the needs of the twenty-first century missionary field, much less exhibits a full understanding of them.

The report touches upon “the internal reformation of the Roman Catholic Church” and the subsequent openness to the witness of the wider Church on the part of the Roman Catholic Church as a result of the Second Vatican Council. But it fails to take note of more recent developments in the Roman Catholic Church, particularly the reaction of conservative elements in the Roman Catholic Church to the reforms of Vatican II, the gradual undoing of those reforms, and the reassertion of Roman Catholic Church of its historic claim to be the only true Church.

The report refers to the theological dialogue between Anglicans and Roman Catholics that followed Vatican II. This dialogue involved Anglo-Catholics and liberals on the Anglican side of the table and resulted in the issuance of a series of statements in which the Anglican representatives made concessions to the Roman Catholic Church on key matters of doctrine and practice and glossed over longstanding differences between the two churches. While Anglo-Catholics and liberals may have embraced these statements, conservative evangelicals rejected them. They drew attention to the fact that these statements did not actually represent the resolution of these differences. The Roman Catholic Church continued to cling to its innovations in doctrine and worship and to maintain the rightness of its position on major issues dividing the two churches.

The turning of some Christians to the worship patterns of the early church and the flourishing of a new liturgical movement in some denominations, which the report stresses, is only one of several developments in the past century, as the GAFCON Theological Resource Group observes in Being Faithful: The Shape of Historic Anglican Today.

It notes:

Pentecostal forms of worship have attracted many, and Anglican churches in many places have developed informal patterns of corporate worship, with less obvious structure than those found in the Prayer Book. [Nicholas Okoh, Vinay Samuel; Chris Sugden, General Editors, Being Faithful: The Shape of Historic Anglicanism Today, London: The Latimer Trust, 2009, p.46]

The emphasis of the taskforce upon this one particular development reflects its Anglo-Catholic leanings, including its propensity to give greater weight to the rule of antiquity than to the rule of Scripture.

The taskforce goes on to ask the question, “How should the Prayer Book tradition receive this move to a more universal liturgy without renouncing its own historic identity?” In light of recent developments—the Roman Catholic Church’s adoption of a new liturgy and its abandonment of the so-called ecumenical texts, and the major changes in Anglican doctrine and practice that rode piggyback into the Anglican Church on the so-called ecumenical patterns of worship, the question that the task force should have asked is “Should not the Anglican Church be revisiting and rethinking its decisions of the past century to move in the direction of a so- ecumenical liturgy?” The Jerusalem Statement upholds “the 1662 Book of Common Prayer as a true and authoritative standard of worship and prayer, to be translated and locally adapted for each culture.” The GAFCON Theological Resource Group has identified two key principles of revision:

The 1662 Prayer Book provides a standard by which other liturgies may be tested and measured. One key principle of revision is that new liturgies must be seen to be in continuity with the Book of Common Prayer. [Ibid., p. 47]

The GAFCON Theological Resource Group goes on to note:

A second key principle of revision should be that of mutual accountability within the Anglican Communion. The further removed a proposed liturgy may be from the 1662 Prayer Book, the more important it is that it should be subject to widespread evaluation throughout the Communion. [Ibid., p. 48.]

As far as answering the question, “What is Anglican worship?” which formed the title of the section, the taskforce fails miserably. We are treated to the opinions of the taskforce on a range of subjects from the origin of the term “Anglican” to ecumenical patterns of worship. But as to the nature of Anglican worship we are left as much in the dark as we were before we read the section. We come away with the decided impression that the taskforce asked the question with no intention of answering it. We are prompted to ask why the taskforce did not produce a more straightforward report.

Evangelical worship

2012-01-30T11:16:00.000-08:00

In their latest 28 minute chat, Phillip Jensen and Kel Richards discuss ‘Evangelical worship’.

Is our theology reflected in what we do in church?

See the video at phillipjensen.com. Stimulating, as always, and a good antidote to much of the ritual and mysticism that’s common in churches.

Originally published on the Anglican Church League website.

Small Does Not Mean Struggling

2012-01-30T11:05:00.000-08:00

For a hint of what this wonderful book is all about, check out Chapter 1, listed below for your pleasure:

A Parable of Comparison
Chapter 1

While pasturing in rural Kentucky, I enjoyed the woodlands. In the spring, the trees would burst in a beautiful display of yellows, oranges, and greens. Unnoticed under the canopy of oaks and hickories were smaller trees called dogwoods and red buds. The red buds (also known as Judas trees) would display blood red flowers. Beside them, the dogwoods would bloom soft white and gold. When the flowers faded, these smaller trees would vanish, blending back into the forest.

One day while hiking I came upon a strange sight. In the midst of the forest, a convocation of trees was in session. I hid myself and listened in on their proceedings as Brother Oak stood behind the council rock to speak.

The chair wishes to thank Brother Sequoia for that stirring speech entitled ‘How to Produce Tons of Nuts Without Going Nuts’. We have received fraternal greetings from the Woodland Creatures Association, thanking all of us for providing the much needed fruits that sustained them over this last winter. Now the chair recognizes our distinguished committee composed of Brother Hickory, Brother Ash, Brother Elm, and Brother Maple.”

The oak gave way to a very large hickory which moved ever so slowly behind the rock.

“The task before us was of the greatest and gravest concern. Our special called committee could not have done this work without the encouragement of our distinguished chair, Brother Oak,” Brother Hickory said. “Our assignment was to determine if the smaller members of our association were, in fact, trees.” Now I’ve never seen trees speaking to each other before, so I’m not completely sure, but it seemed as if there was a nervous pause. Scanning the crowd, I noticed that the majority of attendees were smaller trees - - dogwoods, red buds, cedars, and so forth.

“After a diligent comparison of the small trees to ourselves we have come to the conclusion that they are not trees in the general sense of the word,” Brother Hickory said. “They are not as tall and don’t produce as many leaves as we do. Their fruit and seed production is far below ours, nor do they enjoy the clear sunlight. Their contribution to the woodland fauna is negligible compared to us. Not only that, but they also drain the necessary resources from the forest floor that we need to continue our grand work. However, in the interest of unity and fidelity, we move that the small trees be allowed to remain as members of our fraternity.”

Brother Oak now stepped up behind the rock. “Are there any questions?”

A dogwood stood and addressed the podium. “Brother Oak, what sense does it make to compare us to you? Any such comparison would, of course, render the results the committee has reported. We smaller trees are indeed trees. We have bark, roots, branches, stems, and leaves. We flower, bear fruit and seed. We provide for the woodland wildlife in many ways. In short, we follow the Creator’s pattern. We may not be as grand as you, but we are still trees.”

A muffled sound of affirmation rolled across the gathered assembly. Silence followed. Then Brother Oak said, “It is the opinion of the chair that this matter be referred back to the committee for further review.”

The convocation quickly broke up and I returned to my wanderings before being detected. I mused at how ridiculous it was for the larger trees to assume that the smaller ones weren’t really trees at all. Is the dogwood less of a tree because it doesn’t reach to the height of the oak’s grand canopy? Of course not.

When we think about small, medium, large, and mega-churches, we must ask ourselves the question – is bigger really better? Smaller churches are smaller due to many different factors, but they are still churches. So why is there such an emphasis on making things big? If we took a red bud tree from the forest and planted it in an open field where it had plenty of sunshine and no competition for root space, it would remain small. We ask the question – shouldn’t every tree (read church) grow to huge heights with a grand canopy producing tons and tons of mass for the woodland fauna? The answer is each tree behaves according to it's creation. The same is true for the church. The small church is unique and has been strategically placed in a community by the Lord. It may not have the large budget and huge programs of a mega congregation, but it has everything it needs to impact its community for the kingdom.

Too many churches and pastors labor under the illusion that they aren’t doing enough for the kingdom because they are small. Let me relieve you of that burden. Smaller does not mean less than, but it does mean different. So much is written and geared toward the large and mega church audience that it can feel like the small congregation is ignored. Ironically, the large and mega church is trying to capture the small church feel. That’s why they have so many pastors and staffers to handle the larger audience. They really want what you have! So if you are serving in a small congregation – whether rural, urban, or suburban – focus on your strengths. Remember the dogwood and red bud. They bring beauty and grace to a spring-time woodland that is gray and dreary. They are not less than the other trees, they are just different. Their difference is their strength. Look around your church and I guarantee you there is at least one thing that your church does better than anyone else. Celebrate that strength and continue to do it, even if it doesn’t seem “big” enough.

Originally posted on the Bivocational and Small Church Leadership Network.

Interview: Apologist on Mov't to Bring Apologetics Back to Church

2012-01-30T10:54:00.000-08:00

An increasing number of Christians are drifting away from their faith because of the lack of good answers to their spiritual questions, warns apologetics author Mark Mittelberg in an interview with The Christian Post.

The author of The Questions Christians Hope No One Will Ask as well as his latest release, The Reason Why Faith Makes Sense, believes that the plethora of misinformation found in bestselling, so-called religious books, and the rapidly growing number of skeptical websites have Christians second-guessing themselves.

Mittelberg's passion for getting answers to the myriad of questions about Christianity in the hands of believers and non-believers led him to team up with author and speaker Lee Strobel more than a year ago. The two apologists have formed The Institute at Cherry Hills, an apologetics and evangelism ministry at Cherry Hills Community Church in Highlands Ranch, Colo.

The institute is aimed at innovating new approaches to defending and sharing the faith – and helping answer, "How do I really know this stuff is true?"

Mittelberg and Strobel plan a series of national simulcasts to be hosted at churches across the country, starting in March. The event is called, "The Questions Christians Hope No One Will Ask," based on Mittelberg's book title.

The Christian Post asked Mittelberg last week to discuss the ministry of Christian apologetics via an email interview. Keep reading.

Ordinariate Watch: Former Anglo-Catholic priest David Moyer denied ordination in Roman Catholic Church

2012-01-30T10:26:00.000-08:00

It’s becoming a pattern:

The former Anglo-Catholic priest of the Church of the Good Shepherd, Rosemont, Fr. David L. Moyer has been denied his final step into the Roman Catholic Church following 10 years of ecclesiastical wandering that started with The Episcopal Church, migrated through the Diocese of Pittsburgh, Forward in Faith, the Church of the Province of Central Africa, and the Anglican Church in America, a branch of the Traditional Anglican Church.

Moyer said he received a letter from Fr. Jeffrey Steenson, Ordinary for the Personal Ordinariate of the Chair of St. Peter, informing him that Archbishop Charles Chaput (Philadelphia) has declined to give him his votum (a promise) to proceed toward ordination in the Roman Catholic Church.

Moyer’s history is almost as chequered as that of John Hepworth, the TAC archbishop whose entry into full communion with Rome must come as a layman. In losing his battle with TEC over his parish, he ended up suing his own attorney and leaving a trail of bitter people in the process.

Kano schools empty after Nigeria attacks

2012-01-30T10:17:00.000-08:00

An abandoned satchel hangs outside one of the many empty classrooms in an Evangelical Church school in the northern Nigerian city of Kano, where some 185 people were killed in a series of explosions last week.

Hundreds of parents have chosen not to bring in their children.

The leader of the Islamist militant group Boko Haram, which says it carried out the attacks, has issued a chilling threat that primary and secondary schools may be targeted next - in revenge, he said, for killings at conservative Islamic schools in the north.

Brightly dressed head teacher Bosede Yusuf is determined never to leave town.

She has already received many invitations to join friends in the UK and in mainly Christian parts of southern Nigeria.

"As the head, if I decide to leave, everyone else will leave. That's why I'm still staying around," she said.

She added: "I believe it is only when God directs me to move that I'll move." Keep reading.

Partial attention

2012-01-30T10:09:00.000-08:00

In every age, one of the great challenges of ministering, is knowing what must be preserved and what should be changed as we respond to a changing world.

In the 21st century one of the areas that we need wisdom in how to respond, is what Linda Stone calls continuous partial attention. It is a phenomenon that everyone has observed, but should we ignore it, use it or react against it? Keep reading.

Women bishops are coming to the Church of England, says leading opponent

2012-01-30T10:04:00.000-08:00

The Church of England is on an unstoppable path to women bishops, their most senior traditionalist opponent has conceded.

The Rt Rev John Hind, the Bishop of Chichester, has led opposition to ordaining women as bishops but said that it was now certain to happen.

He spoke ahead of a key vote next week by the General Synod, the Church's governing body, on plans to allow women to lead dioceses, which is currently not allowed.

A leading proponent of women bishops, the Bishop of Oxford, also described their ordination as "inevitable", saying that it would "happen very soon".

The synod will decide next week on a series of motions about women bishops, including a draft code of conduct which sets out how they would be introduced and what would be on offer to Anglicans who remain opposed to their creation.

The votes in London will be the first opportunity for the current synod to signal its intentions over what is expected to be the final vote on women bishops at this summer's General Synod in York.

If the legislation is passed women bishops could be ordained in 2014. Keep reading.

Good Question!

2012-01-28T11:49:00.000-08:00

Whether asked by children or adults, sincere questions about faith deserve our attention—even when they come at inconvenient times.

The first-grader I mentor enjoys a simple, delicious game we play. For the first few minutes we meet, we ask one another questions—and with every answer comes an M&M.

This week we started off with me asking, "What's your favorite color?" He answered, ate his M&M, and asked me, "What's your favorite color?"

After my response, I slid him another M&M and asked, "What's your favorite food?" He replied and asked, "What's your favorite food?"

After a couple more duplicate volleys, I suggested that we ask each other different questions. "What's it like to be a first-grader?" I said.

After he responded, I slid him an M&M, and he asked, "What's it like to be old?"

In his book Always Kiss Me Good Night: Instructions on Raising the Perfect Parent, J. S. Salt compiled parenting advice from 147 kids. One child gave clear and simple counsel: "Help me with stuff I don't understand." Keep reading.

Haitians Turning to Christ, Abandoning Voodoo Practices 2 Years After Earthquake

2012-01-28T11:15:00.000-08:00

Two years after a devastating earthquake killed an estimated 300,000 people in Haiti, Christianity is fast replacing Voodoo in the lives and practices of the people, a missionary has revealed.

According to the Central Intelligence Agency World Factbook, there is a fusion of beliefs in Haiti – 80 percent of people profess to be Catholic, and another 16 percent are Protestant yet roughly half of the population still practices Voodoo.

However, it is no secret that Christianity has been expanding as a religion in Haiti – and a host of Christian missionaries and charity organizations who flew to the Caribbean nation to help the millions in desperate need have also contributed to a large conversion movement.

One such group, the Haiti Foundation of Hope, a Christian organization addressing the physical, emotional and spiritual needs of the people in the impoverished rural communities of northern Haiti, has built a number of community health programs in local villages and has seen firsthand people giving up their Voodoo beliefs and turning to Christ.

"The background of the religious belief in Haiti has been Voodoo. This came from Africa, and has been integrated into Catholicism. My experience is that as Haitians have come to know the love of Christ, there has been a huge number of people who have left the Voodoo and turned to Christ," Linda Markee told The Christian Post. Markee is the secretary, board and founding member of the Haiti Foundation of Hope and has spent two years living and working in the Caribbean nation.

"After the earthquake especially, people were turning to the Lord. Every single person that was in Haiti felt the earthquake – it wasn't just people in Port-au-Prince that felt it. Everyone has been affected by it – most have lost family members. In a country where there is no real decentralization of the government – they all felt it. And I have seen people come to Christ, and have not gone back to Voodoo." Keep reading.

On Heretics and Helpfulness: Relating to Those Outside of Orthodoxy

2012-01-28T11:09:00.000-08:00

How do we relate in a helpful way with those who are (or are perceived to be) outside of orthodoxy? When you choose to interact with people with such views, there are certainly consequences to pay but, I propose, there can be benefits to reap in the right circumstances.

Bad examples exist where evangelical Christians have been used by those outside orthodoxy to legitimize their aberrant views. In addition, the scriptures warn us away from false teachers. Yet, I believe in interaction around the scriptures in a way that leads to helpful conversations and theological clarity when such people are considering (or engaging in) moves toward orthodoxy.

Probably the most prominent example in modern times has to be the Worldwide Church of God. They were once a non-Trinitarian, heretical cult (their term, not mine), and are now an evangelical denomination and a member of the National Association of Evangelicals. Keep reading.

N.Y. Senate committee passes church/school bill

2012-01-28T11:02:00.000-08:00

A New York State Senate committee has stepped in on behalf of churches that soon will not be allowed to meet in public schools in New York City.

Sponsored by assistant Senate Majority Whip Martin J. Golden, the bill would "prevent school districts from excluding groups from meeting on school property because of the religious content or viewpoint of their speech, including allowing religious worship services."

I salute the New York State Senate Education Committee on taking bold and decisive action on this important issue," said New York City Councilman Fernando Cabrera, who urged state legislators to address the matter. "I am confident the Assembly will follow suit, and urge Gov. [Andrew] Cuomo to sign the legislation when it reaches his desk."

If S6087A, approved by the committee Jan. 24, does not pass, New York City would become the first major city nationwide to ban churches from meeting in public schools. Keep reading.

Congregation sets goal: 100 new church plants

2012-01-28T10:59:00.000-08:00

Mowing the grass surrounding the community center where the fledgling congregation was meeting, a Jacksonville youngster was unaware years ago that it would be the first of many churches he would have a role in planting.

The elementary school student was determined to do his part to grow a church that had started in his family's living room.

As a seminary student in Louisville, his green thumb in planting churches again blossomed while launching churches around the country and later planting churches for Highview Baptist Church there.

Perhaps church planting was in Jimmy Scroggins' spiritual DNA, with the 40-year-old pastor now setting his sights on starting new churches among South Florida's an estimated 6.6 million unreached people. As pastor of First Baptist Church in West Palm Beach, he has set a goal of leading in the launch of 100 new churches in the three-county region. Keep reading.

Anglican congregations moving forward after losing church buildings

2012-01-28T10:42:00.000-08:00

Carla Long is overcome with sadness every time she sees the unoccupied church building in her East Buchtel Avenue neighborhood.

“It’s heartbreaking. That church has been a beacon of light in this neighborhood,” said Long, 46. “We always called it a hospital because it was a place where you could go for comfort and healing.”

Long is a recovering addict who found support at Holy Spirit Church when it was located at 825 E. Buchtel Ave. The congregation moved out of the building in July, after losing it in a court battle. Keep reading.

The ACNA Theological Lens: The Guiding Principles Behind the Proposed ACNA Prayer Book—Part 4

2012-01-27T12:35:00.000-08:00

By Robin G. Jordan

In this article we continue our examination of The Initial Report of the Prayerbook and Common Worship Taskforce of the Anglican Church in North America with an examination of Section VII of Part 2 of the report. The first thing we notice is that the Prayerbook and Common Worship Taskforce in its title to this section omit any reference to the Thirty-Nine Articles.
VII. The catholic faith, as set forth in the Creeds and expressed in the liturgical life of the Church, provides our common praxis (lex orandi est lex credendi)

As J. I. Packer points to our attention in The Thirty-Nine Articles: Their Place and Use Today, one of the four main functions of the Articles is to act as the Church of England’s theological identity card. They were drawn up to make good the English Reformers’ claim that the Church of England is “a true apostolic church, teaching and maintaining the doctrine of the apostles, and “to show that the English Reformation, so far from being, as Rome supposed, a lapse from catholicity and apostolicity on the part of ecclesia Anglicana, was actually a recovery of these qualities through recovery of the authentic apostolic faith." [J.I. Packer; R. T. Beckwith, The Thirty-Nine Articles: Their Place and Use Today, Vancouver, BC: Regent College Publishing, 2007, p. 67.]

This omission is significant. The reason for this omission becomes self-evident in the first subsection.

1. The Holy Trinity communicates the love between the Father, and the Son and the Holy Spirit in the act of creation. As created in the image of God, we were made for union with God, and so are instinctively drawn to God in all of our choices [Emphasis added]. However, as creatures who have fallen into sin, our loves have become distorted and turned inward.

We inevitably choose self-gratification and lesser goods over the love of God and love of one another. We thus live in a tension between satisfying immediate desires and wanting to please God and benefit humankind. We are called to love God with all our hearts and our neighbors as ourselves, but we find ourselves entrapped in false loves.

Compare this subsection with Article 9:

Original sin stands not in the following of Adam (as the Pelagians do vainly talk), but it is the fault and 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 is of his own nature inclined to evil, so that the flesh lusts always contrary to the spirit; and therefore in every person born into this world, it deserves God's wrath and damnation [Emphasis added]. And this infection of nature doth remain, yea, in them that are regenerated, whereby the lust of the flesh, called in Greek phronema sarkos (which some do expound the wisdom, some sensuality, some the affection, some the desire of the flesh), is not subject to the law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle confesses that concupiscence and lust has itself the nature of sin.

In the next subsection we read:

2. God’s grace and initiative are always prior to all our responses; As God has given us both intelligence and will, we alone of all God's creation can (through grace) choose to respond to God’s initiative in love; but we refuse the love of the Holy Trinity: We can offer God our worth-ship or turn away from Him to value other things. The choice is ours.

Grace is mentioned in the second sentence of this subsection almost as an afterthought. If the phrase “through grace” had not been added to the second sentence, it would convey the idea that God’s grace and initiative is manifest in the gift of intelligence and will. What we have here is semi-Pelagianism if not Pelagianism in disguise. Compare this subsection with Article 10:

The condition of man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good 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.

The third subsection separates God’s Word from Holy Scripture, referring to God’s Word in Holy Scripture. It makes no mention of the New Testament teaching that “faith comes by hearing the word of God.” We only told that God’s Word convicts us of sin and guides us in fulfilling God’s will.

3. God’s Word in Holy Scripture both convicts us of sin, and provides guidance in fulfilling God’s will. The admonitions and warnings given by God throughout the Old Testament, as well as throughout the New Testament, remain as instructions necessary to our own present growth in Christ’s Body.

The fourth subsection fails to mention that the Creeds are authoritative because they agree with the Holy Scriptures. Rather it stresses that they authentically express the “rule of faith” of the Church in the second century. This is an example of giving more authority to antiquity and therefore tradition than to Scripture, placing the “rule of antiquity” above the “rule of Scripture.” While asserting that the Creeds are “authoritative statements of Trinitarian Christian belief, it neglects to identify the basis of their authority.

4. The three Creeds--the Apostles, the Nicene, and the Athanasian--are authentic expressions of the second century “Rule of Faith” and are authoritative statements of Trinitarian Christian belief. Along with the Holy Scriptures, the faithful historic episcopate, and worship in Word and Sacrament, the Creeds distinguished apostolic faith from heresy in the early Church, and continue to be authoritative to the present day.

The Creeds tell us who God is, and what He has done for our life and our salvation in Christ Jesus our Lord.

The fifth subsection makes no mention of the Scriptures. By the use of such phrases as “Apostolic witness” and “practices of the first Christians” the taskforce appears to imply that tradition is revelation equal to Scripture. Both Scripture and tradition are the “Apostolic witness.”

5. The Church as the Body of Christ, in spite of the distortions of belief or the misuse of authority due to human sin, has been continually called back to the Apostolic witness and practice of the first Christians as the normative standard and “lens” through which present-day belief and practice must be evaluated.

Here again the rule of antiquity is placed above the rule of Scripture.

The taskforce identifies what it describes as “definitive marks of Christian identity” but does not specify what it means. For example, the phrase, “continuity with the apostolic Church,” is open to a wide range of interpretations, as is “worship in Word and Sacrament.” Are we to conclude on the basis of a lack of these marks that Baptists, Congregationalists, and Presbyterians are not Christians because they do not conform to Anglo-Catholic ideas of “continuity with the apostolic Church”? Are we likewise to conclude that members of the Salvation Army and the Society of Friends are not Christians because they do not take an Anglo-Catholic view of the sacraments? With this particular choice of marks the taskforce appears to have adopted an exclusionary policy similar to that of the nineteenth century Episcopal Church that dechurched all denominations that did not have bishops and forbade Episcopal ministers from associating with their ministers. According to this subsection congregations that do not recite the Creeds every Sunday or “celebrate God’s gracious presence in the sacraments” are not a part of the Church.

6. Canon and Creeds, continuity with the apostolic Church, and worship in Word and Sacrament continue to be definitive marks of Christian identity. All play definitive roles in Christian worship. When she gathers to worship, the Church reads the Scriptures, proclaims her faith in the Creeds, proclaims the Word of God in the preaching of the Gospel, and celebrates God's gracious presence in the sacraments. Through the presence of the Holy Spirit, the Church is shaped through Scripture and Sacraments, and thus lives the faith expressed in the Creeds upheld from the time of the Apostles.

Article 19 tells us that the visible Church of Christ is a gathering of believing people in which the pure Word of God is preached and the sacraments are ministered with due order and discipline as ordained by Christ. It does not prescribe how often the sacraments must be administered. Nowhere in Article 19 or elsewhere in the Articles do we find any reference to the celebration of “God’s gracious presence in the sacraments,” an inference that Christ is present in or under the forms of bread and wine in the Holy Communion, or Lord’s Supper.

Historic Anglicanism recognizes the Word and the Holy Spirit as the means through which God works to make us willing and able to obey God’s purpose. Historic Anglicanism does not separate the sacraments from the Scriptures, as the taskforce appears to do in this subsection. The sacraments are God’s Word made visible. The Scriptures and the sacraments both proclaim the gospel of Jesus Christ. The Lord’s Supper makes known the Lord’s death until he comes (1 Corinthians 11:26). The sacraments are effectual because they answer their purpose, the purpose for which they were instituted. They both arouse and also strengthen and confirm our faith in God (Article 25).

The taskforce in this subsection appear to suggest an equivalence of the authority of the Creeds with the authority of the Bible. The authority of the Creeds comes from their agreement with the teaching of Scripture. Article 8 states, “The three Creeds, Nicene Creed, Athanasius' Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed; for they may be proved by most certain warrants of Holy Scripture.” They derive their authority from the Scriptures. They have no authority of their own.

The seventh subsection not only gives a place to tradition as a form of revelation but also makes room for John Henry Newman’s doctrine of development.
7. In this time between the Ascension and the second coming of Christ, God has not left the Church without guidance. Through meditation on the Scriptures, through worship and prayer, through faithful theologians and saints, the Holy Spirit has continued to guide and revivify the Church throughout her history. The Holy Spirit guides the Church through enlarging our understanding rather than imposing new doctrines or disclosing new revelations contrary to the catholic and apostolic faith the Church has inherited, and of which she is the trustee.

It makes the Church’s “inherited” faith the test by which the truth of a doctrine must be tried, not Scripture. In doing so, it clearly departs from the Thirty-Nine Articles and historic Anglicanism.

Consequently, the dialectical view of the Anglican theological vocation expressed in the eighth subsection is not particularly surprising.
8. Faithfulness to Scripture and apostolic faith does not mean simply repristinating the practices of a bygone period. There will always be an on-going dialectic between reformation and “return to the sources,” and preaching the Word, administering the Sacraments, and living faithful lives in such a way as to communicate Christ in our contemporary world.

As R. T. Beckwith draws to our attention in The Church of England: What It Is And What It Stands For, the Church of England and historic Anglicanism are confessional:

The Church of England is a church that uses confessions of faith to express the teaching of the Bible. This means that it a confessional church - something which is often denied, but in the teeth of the facts. Even the laity are required to accept the catholic creeds as conditions of being baptised and confirmed and partaking of holy communion. The catholic creeds, handed down to us by the early Fathers, concentrate on teaching about the Holy Trinity and the Incarnation of our Lord Jesus Christ; but the 39 Articles (to which the church’s authorised teachers are required to assent) add teaching on three other important areas of biblical theology, namely Revelation, Salvation and the Sacraments. [R. T. Beckwith, The Church of England: What It Is And What It Stands For, London: Latimer Trust, 1992, 2006, p. 17.]

Any Prayer Book based upon this “theological lens,” as examined so far, while it might be well received by Anglo-Catholics and Broad Church Anglicans, would be thoroughly unacceptable to conservative Evangelical Anglicans and Anglican Evangelicals committed to the classic Anglican formularies and authentic historic Anglicanism. The College of Bishops’ approval of the report raises serious questions about the College’s own commitment to the classic Anglican formularies and authentic historic Anglicanism. The GAFCON Theological Resource Group in Being Faithful: The Shape of Historic Anglicanism Today stress that acceptance of the Articles’ authority is “constitutive of Anglican identity.” [Nicholas Okoh, Vinay Samuel; Chris Sugden, General Editors, Being Faithful: The Shape of Historic Anglicanism Today, London: The Latimer Trust, 2009, p. 37.] A body that does not fully accept their authority, as is the case of the Anglican Church in North America, is not fully Anglican. A key ingredient that goes into the making up of an Anglican identity is missing.

So what's an "open door" to do with the Gospel?

2012-01-27T12:20:00.000-08:00

One of the challenges of maintaining ministry or witnessing relationships is knowing when and how to offer spiritual input into another person's life. It's easy when "visitation" of people who first visited your church is your only model of sharing the Gospel or offering ministry to others. You know the purpose of the meeting, the other person knows it, and the conversation isn't really started until the spiritual purpose is introduced. That's fine in that context.

But what about your family members -- the people you share holidays, family events, and life's ups and downs? What about your co-workers, neighbors, friends at your gym, or other people you interact with on a consistent basis? Every conversation isn't about the Gospel or other spiritual issues. In fact, if that is all you talk about you may find you don't have too many of these people in your life. They see you coming -- and go the other way.

As Christians, we have a responsibility to share the Gospel. We want to do that as often as appropriate. We are also supposed to be kind, not browbeating people or otherwise being a nuisance. When that happens, the Good News becomes bad news! None of us want that. So, when and how do you help your friends and family consider spiritual issues, particularly the Gospel? You look for open doors of opportunity. Keep reading.

Looking for Jesus in All the Wrong Places

2012-01-27T11:46:00.000-08:00

Why do we want to see God’s face when it’s only going to kill us?

I recently found myself in worship singing,

Open the eyes of my heart, Lord
Open the eyes of my heart
I want to see You
I want to see You.

And then I ducked. Keep reading.

Pastors Debate 'Should Denominations Go Away?'

2012-01-27T11:29:00.000-08:00

Seven influential megachurch pastors took part in live unscripted discussions on different approaches to ministry in the second round of The Elephant Room – an event billed as "conversations you never thought you'd hear" from pastors.

Held in Aurora, Ill., and broadcast to over 70 locations around the U.S., the discussions were mediated by James MacDonald of Chicago's Harvest Bible Chapel and Mark Driscoll of Seattle's Mars Hill Church.

With nondenominational churches growing across the county, the role of denominations and church networks was the first topic discussed.

Jack Graham, a pastor affiliated with The Southern Baptist Convention, told audiences that there is "no question denominations are diminishing in their impact, [and] frankly, a lot should go away. Especially those whose theology and commitment to world missions is basically nonexistent."

Most people in today's culture aren't looking for a church affiliated with a denomination, he said. Rather they are looking for "a 'Jesus Church' and a church preaching truth and grace."

Graham doesn't necessarily see affiliation with a denomination as a bad thing, especially ones like the SBC that have a long history of conservative theology and are giving millions of dollars to "fulfill the Great Commission." Keep reading.

The Church of England: All Theological Education to be Centralised According to Synod Motion being Tabled Next Week

2012-01-27T11:24:00.000-08:00

When Synod meets on February 6th-9th, the headline catching debates are on issues such as women bishops and assisted dying. Yet the scheduled debate on the Sheffield Report could be as significant and radical as any other, but could easily slip by unnoticed.

The working group, which began meeting 18 months ago under bishop Steven Croft, was set up to consider how the Church of England should respond to government changes in the way Higher Education is funded. While the report opens with the issue of funding, and is being tabled at Synod in that light, the report recognises "that part (but only part) of the motivation for developing the common suite of awards is financial." (paragraph 37). Moreover, no financial costing has been made available.

The focus of Synod members will most likely be on the women bishops bill. Consequently the radical suggestions of the Sheffield report - that all theological education providers will have to move to a centralised common syllabus and HE award scheme by 2015 - could we waved through unnoticed. While exemptions are possible, they seem specifically designed for Oxford and Cambridge.

Most concerningly, Synod are being asked to approve the program and timetable before crucial questions have been resolved, such as: What shall the content of the centralised syllabus be? How can it possibly be faithful to the broad range of traditions (conservative evangelicalism, charismaticism, anglo-catholicism, etc.) without simply defaulting to the "lowest common denominator" (paragraph 8)? Keep reading.

Learning to Ask for Help

2012-01-27T11:13:00.000-08:00

It's okay to not have all the answers.

I was talking to a friend recently who is second in command at a publicly traded billion-dollar company. He was telling me about an important project he was responsible for, and how at one point he became completely overwhelmed. It had gotten complicated, he said, and he wasn't sure what to do next.

"I went into my office, shut the door, and stared at the information in front of me." He told me. "I didn't know what to do, so I just let the wave of panic and anxiety wash over me."

Being in a leadership position does not necessarily mean that we will have all the answers, nor does it mean that we have suddenly acquired magical all-knowing super-powers.

My friend went on to tell me how he eventually resolved the problem by ignoring his insecurities and persisting through the issue. He started talking with others in his organization about it. This ultimately led to some good ideas for possible solutions. He did not let those negative emotions take over. Keep reading.

Six Essential Steps to Recruiting Small Group Hosts

2012-01-27T11:00:00.000-08:00

A pastor must be in a small group. You need to show your congregation that small groups are so important for spiritual growth that even you belong to one. This allows you to share about your experiences, such as how being in a small group helped you during a difficult time or how the small group keeps you from becoming isolated as a pastor. I’ve been a part of a small group for almost ten years.

In addition, require your staff and key lay leaders to be part of a small group. It will not only help them, but it will also show the congregation that becoming part of a small group is essential to Christian growth.

Being a host is not limited to leaders and teachers. In fact, we started using the term HOST at Saddleback Church because many people do not think of themselves as leaders or teachers, and so they assume they are not qualified to facilitate a small group. We stress that being a HOST simply requires four things: Have a heart for people, Open up a place to meet, Serve something to drink, Turn on a DVD.

I used to ask if people could open up their homes, but changed this to a place to meet because so many people today have their small groups at coffee houses, restaurants, even in the park. Can you serve something to drink? In other words, we’re pointing out that hosting a small group only requires some basic hospitality? Can you Turn on a DVD? I even explain that, if the group is small enough, the host can use a laptop computer.

The point is, anyone can be a small group host: teenagers, senior adults, brand new believers. And be sure to tell your congregation that the host grows the most. Keep reading.

Creating a Trustworthy Group

2012-01-27T10:53:00.000-08:00

Mark Ingmire points out ten factors

Mark Ingmire recently wrote an article called "Evaluating Trust in Your Group" for our training resource Are We Building Trust? Mark points out ten key factors that indicate a trustworthy group including authenticity, confidentiality, and listening. Two other factors, though, particularly caught my eye. Mark points to confession—sharing our shortcomings and a desire to change—and serving others in the group as key indicators of trustworthy groups.

We often think that confession in small groups only applies to the strongest, most trusting groups. However, any group that has an appropriate amount of trust should be a safe place that invites members to share their shortcomings. Even if members don't share with the whole group, sharing with even just one other member is a sign that trust is present.

Serving one another, on the other hand, may not seem like such a big issue. Some might believe the group should be focusing on serving others rather than themselves. But Mark has a good point: "The age old adage is still true, 'People don’t care how much you know until they know how much you care.'" Serving group members can show them just how much you care. And that can go a long way in building trust.

Here's one of the evaluations Mark created. Be sure to check out Are We Building Trust? to read the full article and learn what your score means. You'll also get seven other assessments to evaluate the level of trust in your group. Keep reading.

Ordinariate Watch: New questions, challenges confront Episcopal-turned-Catholic leader

2012-01-26T13:30:00.000-08:00

Q: It seems to me that there would be something to learn from the Eastern Catholic jurisdictions in the United States on that. Have you been contacted with them about how they ...

A: I've talked to some of them. I've listened to many of the stories that have been told about their difficulties over the years. But in a way the Catholic Church today is in such a different place than it was in the early part of the 20th century. I've felt only a great sense of welcome from the Catholic bishops. And I hope -- I don't know how to put it, because I don't know enough about the history of Eastern Catholicism to be able to speak very knowledgably about it -- but I don't want to see us living too separated of an existence from the Latin rite. For good theological and historical reasons too because that's where we came from. Whereas the Eastern-rite Catholics, they have a ritual identity that goes way, way, way back. And for Anglicans, I mean we're specifically not a ritual church; we're not recognized as a separate rite but we're part of the regular Roman rite using our Anglican patrimony. Keep reading.

"... we're specifically not a ritual church; we're not recognized as a separate rite but we're part of the regular Roman rite...." says it all. Rome feels no obligation to allow the so-called Anglican ordinariates the use of their own Anglican rite.

In India, praying for Delhi's masses

2012-01-26T13:03:00.000-08:00

Delhi is a sprawling, energetic intersection of old and new, wealth and poverty, religion and science. People from across southern Asia come for jobs, education and asylum. Delhi is massive, teeming and heaving with people.

Even though I've lived and worked in India and elsewhere in the region for years, I am easily overwhelmed by this city of nearly 17 million people and want to know it better. Join me on three prayer journeys in Delhi. Keep reading.

Bible Translator William Tyndale Gave English Language 'Nobility,' Says Author

2012-01-26T12:33:00.000-08:00

While the words "16th century England" likely call to mind images of Shakespeare, Henry VIII, and Queen Elizabeth, one author has argued that another name should be held in higher renown.

David Teems, author of the recently released Tyndale: The Man Who Gave God an English Voice, argues that a Bible translator named William Tyndale was extremely influential in shaping the English language.

"Tyndale emancipated the English language," said Teems in an interview with CP, adding that Tyndale's translation of the Bible gave the English language "nobility."

"He taught us how to shape our words, but is still largely uncelebrated," lamented Teems, who added that "England has a very poor memory of William Tyndale."

In the book, Teems focuses on the life of the translator, and also lists many words and phrases that come from Tyndale's rendering of Greek and Hebrew Scripture into English.

According to Teems, it is from Tyndale's work in the early 1500s that we get English phrases like "I am the way, the truth, and the life," "Seek, and ye shall find," "With God all things are possible," and "Fight the good fight." Keep reading.

Worship as Performance

2012-01-26T12:12:00.000-08:00

The difference between a biblical and a pagan understanding of worship lies in the difference between a verb and a noun.

What is worship? Our English word comes from the Anglo-Saxon weorthscipe, which means "to honor" or "to ascribe worth." It is interesting that, in this regard, the Book of Common Prayer, 1662, includes within the vows for the solemnization of matrimony: "with my body I thee worship." That is a fairly succinct statement of the biblical understanding of sexuality.

The Old Testament Hebrew word used for worship means "a bowing down." Keep this in mind. For the Hebrews, worship was a verb, something you did. The same idea is behind the New Testament Greek word for worship which means "to serve." In anticipation of what I will be saying later, let me suggest this to you: the difference between a biblical and a pagan understanding of worship lies in the difference between a verb and a noun. For the person of the Bible, worship is something you do. For the pagan, worship is a state of being.

What is it, then, we do when we ascribe worth to God and bow down and serve him on Sunday morning? I believe we engage in a ritual drama. By ritual, I mean we use certain fixed forms of words, i.e., sermons, prayers, hymns. By drama, I mean that the telling of a story is woven throughout those rituals: the story of God's mighty acts of salvation in Jesus Christ. Keep reading.

Six Reasons Young People Leave the Church

2012-01-26T11:39:00.000-08:00

Barna President David Kinnaman examines the trend

Isolationism. One-fourth of 18- to 29-year-olds say church demonizes everything outside church, including the music, movies, culture, and technology that define their generation.

Shallowness. One-third call church boring, about one-fourth say faith is irrelevant and Bible teaching is unclear. One-fifth say God is absent from their church experience.

Anti-science. Up to one-third say the church is out of step on scientific developments and debate.

Sex. The church is perceived as simplistic and judgmental. For a fifth or more, a "just say no" philosophy is insufficient in a techno-porno world. Young Christian singles are as sexually active as their non-churched friends, and many say they feel judged.

Exclusivity. Three in 10 young people feel the church is too exclusive in this pluralistic and multi-cultural age. And the same number feel forced to choose between their faith and their friends.

Doubters. The church is not a safe place to express doubts say over one-third of young people, and one-fourth have serious doubts they'd like to discuss.

—Adapted from a list by David Kinnaman in You Lost Me: Why Young Christians are Leaving Church … and Rethinking Faith Keep reading

The Small Group Show

2012-01-26T11:33:00.000-08:00

The Small Group Show is a free resource distributed to small group leaders, pastors and champions across the country. Hosted by Steve Gladen, current Pastor of Small Group Community at Saddleback Church, and Brett Eastman, from Lifetogether. They are interviewing some of the most influential, and interesting men and women in the small group movement today in a talk show format to help encourage, equip and inform local Small Group Champions (Pastors, Point Leaders, Staff and Volunteers) whether paid or unpaid looking to both start and sustain healthy small groups in their church.

Each show will include elements of the following 6 components: TRAINING from an experienced small group pastor or director on some relevant topic for small group ministry leaders, TOOLS that will help you and your group leaders, including new small group curriculum, video training, and books, TESTIMONIES that will both inspire and motivate you for the long haul, TRENDS that are happening in the church and in particular those that impact the small group community, TOGETHER events, conferences and activities that are coming up online and around the country, TIPS on the latest and greatest ideas and strategies to building a healthy small group ministry.

Watch Willow Creek’s New Strategy for Connecting People
Watch Episodes from The Small Group Show

Leading Small Groups with Purpose: New from Steve Gladen

2012-01-26T10:46:00.000-08:00

If you’ve been looking for small group leader training resources, you’re going to want to take a look at Leading Small Groups with Purpose. New from Steve Gladen, this is gem of a resource! Packed with real-life illustrations, how-tos, and ideas…this is a must-have for every leader.

Gladen’s earlier book, Small Groups with Purpose, was an excellent resource for point leaders (whether from the purpose driven camp or not). The same is true for Leading Small Groups with Purpose. The content is so relevant, it works regardless of the type of small group system in use. Keep reading.

The Rigsdale Judgment: The Testimony It Affords to the Protestant Character of the Church of England

2012-01-25T10:24:00.000-08:00

Church Association Tract 60

In undertaking to offer some observations on the testimony given to the Protestant character of the Church of England by the Judicial Committee of the Privy Council, in their Judgment on the appeal in the Folkestone Ritual Case (Ridsdale v. Clifton), I begin by expressing my belief that, quite irrespective of this Judgment, the Protestantism of our National Church has been all through its past history and policy since the epoch of the Reformation, abundantly manifest.

The protesting Articles of the Church—her appeal in every instance to Scripture—the chastened fervour of her Communion Service—the whole framework of her Liturgy, from which are discarded all petitions to Saints or Angels, and through which prayer is addressed and worship offered only to the Triune God—Father, Son, and Holy Ghost,—and still further, the Homilies of the Church, containing “godly and wholesome doctrine,” in which the leading errors of the Romish Church and her entire system of sensuous worship are authoritatively condemned, with a power of argument and emphasis of expression which leave nothing to be desired—all these forbid the entertainment of the slightest doubt by any intelligent or unprejudiced mind, as to the Protestantism of the Church of England. When to this it is added that the great fundamental laws (by which the English Church has been established), as set forth in the memorable year of 1688, when the nation was referred to in the Bill of Rights as “This Protestant Kingdom” stamp indelibly upon it the distinctive name and character of true Protestantism.

Even those outside the pale of the National Establishment must admit the impossibility of denying the fact, that however the Church may be assailed either from within or from without, by secret intrigue or by open hostility, it still bears on its very front the signs and tokens that it is the Church of the Reformation, and therefore, is in direct antagonism to the false pretensions and arrogant assumptions of the Church of Rome. Keep reading.

10 Lame Excuses for Not Praying

2012-01-25T10:14:00.000-08:00

1. "I'm too busy!"
(Jesus had a packed ministry schedule but he made time to pray.)

2. "I don't know how to do it right."
(How about just try talking to God like you would a friend?)

3. "It doesn't work anyway."
(That's not how Jesus or the early church treated it.)

4. "Prayer just changes us, not situations."
(Who told you that, the providence fairy? It changes both!)

5. "I don't sound good when I pray."
(True prayer is a heart utterance, not a speech competition.)

6. "I'd rather read the Bible than pray."
(Without both it's just a one way conversation.) Keep reading.

Solar storm sparks dazzling northern lights

2012-01-25T09:53:00.000-08:00

U.S. space weather experts from the National Oceanic and Atmospheric Administration said Tuesday evening that so far they had heard of no problems from the storm that triggered the auroras, which made it as far south as Wales, where the weather often doesn't cooperate with good viewing.

It was part of the strongest solar storm in years, but the sun is likely to get even more active in the next few months and years, said physicist Doug Biesecker at the U.S. Space Weather Prediction Center in Boulder, Colorado.

"To me this was a wake up call. The sun is reminding us that solar max is approaching," Biesecker said. "A lot worse is in store for us. We hope that you guys are paying attention. I would say we passed with flying colors." Keep reading.

Just Marinating: Is Jesus’ Mission IM-possible?

2012-01-25T09:38:00.000-08:00

Is the mission of Jesus Christ impossible through our life?

Jesus’ Church, which the Bible describes as His Bride, His Family, and His Body, was birthed out of His divine DNA to join Him on His mission of reconciling the world to His Father (2 Corinthians 5:20; Matthew 28:18-20).

As a pastor and a Christ-follower in general, I see that many of Jesus’ followers separate Jesus’ mission from the activities of their everyday life. Keep reading.

Fla. Church Gets Donation to Turn Strip Club into Place of Worship

2012-01-25T09:31:00.000-08:00

A small Haitian-American congregation in Palm Beach County, Fla., is remodeling a closed strip club and will begin to worship there in a few weeks thanks to the much-needed financial help it received from a megachurch.

A site in Boynton Beach where dancers allegedly engaged in sex and sold drugs will soon be a place of worship after Eglise Assemblee Evangelique de Christ finishes its renovation work. The strip club was closed after a police raid during Halloween in 2009.

While the congregation of about 250 Haitian-Americans bought the place for $600,000 last May, it didn't have sufficient funds to bring the work to completion until the Christ Fellowship megachurch in Palm Beach Gardens donated $12,000.

"Oh, Lord. I cannot explain it," The Palm Beach Post quoted Dumont Pierre, pastor of Eglise Assemblee, as saying. "For us, we consider this as a miracle." The largest check the church had received was for $250 from a local soft-drink distributor.

Pierre's congregation was earlier worshipping at a rented church building in Delray Beach, but it could not afford to pay $2,000 each month. The congregation contributed the money for the new site and its renovation but it still needed more to meet the requirements by city authorities.

Members have repainted the walls, pulled out the dancing poles and removed the old carpet that was still stinking of alcohol. "The place was very, very ugly," Pierre said. "As long as this place is in better use now, to help the community, to help young people – that will be enough." To read more, click here.

Breaking All the Rurals: Never Neglect a Passion for Winning Souls

2012-01-25T08:59:00.000-08:00

Spurgeon said it best: If sinners will be damned, at least let them leap to Hell over our bodies. And if they will perish, let them perish with our arms about their knees, imploring them to stay. If Hell must be filled, at least let it be filled in the teeth of our exertions, and let not one go there unwarned and unprayed for.

James 5:20 Whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins

I am asked 3 Questions almost every time I share:

-How do you continue a passion for growth?
-How do you replace members that left?
-What can I do to overcome an unwilling faction?
To read more, click here.

Barbershop patrons stir a church plant

2012-01-25T08:40:00.000-08:00

You can tell a lot about a community from the inside of a barbershop. Just about everyone, at some time or another, needs a haircut.

Yet of all the patrons at the beauty and barbershop operated by Sean and Taquella Boone in metro St. Louis, one group stood out to the couple -- young African-Americans who wanted no part of the traditional church.

The Boones saw them every day. They needed to hear about Jesus, but most wouldn't have felt comfortable in the aging churches nearby.

"There's this huge generation of people who just have never heard the Gospel in a language they can understand," Sean Boone said.

So Boone started a church, New Beginnings Christian Fellowship, three years ago to reach people no one else was reaching -- the kind of people who frequented his barbershop. Now a North American Mission Board church planter working bivocationally, he is one of a handful of church planters engaging metropolitan St. Louis with the Gospel in new and fresh ways. To read more, click here.

Related article and video: ST. LOUIS: 75 new churches is goal

The Challenges of Networking

2012-01-24T10:20:00.000-08:00

Editor's Note: This article was originally posted on The Heritage Anglican Network on February 24, 2011. It is relevant today as they was then.

By Robin G. Jordan

This past November Treading Grain David Wood published a brief article about plans to form an ACNA diocese in the Carolinas. More recently on Baby Blue Cafe Mary Aire published an article about proposals for the reorganization of the CANA District of Virginia into an ACNA diocese. These articles document a trend in the churches forming the Anglican Church in North America to organize in territory-based judicatories.

This trend does not surprise me as a number of voices on the Internet have called for the organization of all ACNA churches in a particular geographic area into a diocese. This form of organization is the one with which the former Anglicans and Episcopalians that form the nucleus of the ACNA are the most familiar. It is the way that the Anglican Church of Canada and The Episcopal Church are organized. It is how the Church of England and a number of other Anglican provinces are organized.

The diocese was the way that the feudal Medieval Church was organized, each bishop with his own fiefdom, palace, retainers, vassals, and serfs. It was also how the Roman Empire was organized. It was from the Roman Empire that the Eastern and Western Church borrowed this form of organization.

As noted in my article, “Affinity Networks,” the Celtic Church would adopt a different form of organization, a network of Christian communities that shared an affinity with each other. It was more suited to conditions in Ireland than the diocese. Patrick attempted to establish the diocesan form of organization in Ireland but it did not survive his death.

With an eye to integrating AMiA and REC congregations and clergy into the life of the diocese, the Diocese of the Central Gulf and the Diocese of the South incorporated provisions into their constitutions and canons opening various bodies of the diocese to these congregations and clergy with one exception—the Standing Committee. The hope is that such congregations and clergy will eventually unite with the new dioceses.

This call for the integration of all churches in a particular geographic area in an ACNA diocese received a rebuff when the Anglican Mission in the Americas opted to become a ministry partner to the ACNA instead of dismantling its organizational structure in order to create new ACNA dioceses. The AMiA had found that its particular form of organization was more effective for achieving its purposes of church planting and evangelism than the traditional diocese. Instead of releasing new churches to the ACNA, the AMiA has enfolded them in its own parachurch organization.

The Reformed Episcopal Church has not shown itself to be in any rush to dismantle its own organizational structure. One observer of developments in the ACNA with whom I am acquainted believes that as other founding entities of the ACNA release their congregations and clergy to ACNA dioceses, the REC will follow suit. Indeed REC will begin feeling pressure to release its churches to ACNA dioceses. While I do not rule out the possibility, I have so far not seen any signs of this development happening. I have also received reports of REC new church plants that have been enfolded into its own parachurch organization. I have adopted a “wait-and-see” attitude regarding what direction the REC will take.

This trend points to collective amnesia on the part of Anglicans and Episcopalians regarding the problems and disadvantages of this particular form of organization—the territory-based judicatory. It brings together congregations and clergy that have little in common beyond that they are located in the territorial bounds of the same judicatory. Anglo-Catholics, charismatics, evangelicals, and “mere Christians” are thrown together to make the best of a bad arrangement.

Conservative evangelicals historically have not benefited from such an arrangement. They have at times found themselves in a diocese in which the bishop is intent upon forcing the churches of the diocese into an Anglo-Catholic or liberal mold and to reshape them to his liking. This has led to serious theological disputes between the bishop and themselves. Conservative evangelical congregations have been forced to accept Anglo-Catholic or liberal clergy. Conservative evangelical ministerial candidates have been denied permission to attend conservative evangelical seminaries and theological colleges. Sounds familiar, doesn’t it?

Another observer of developments in the ACNA with whom I am also acquainted believes that the pending formation of these two dioceses mark a rapidly closing window of opportunity for conservative evangelicals in the ACNA to form a non-geographic diocese or other grouping in that body to enfold congregations and clergy that are committed to upholding the historic Anglican formularies and promoting the Protestant and Reformed heritage of the Church of England. He may be right. The passage of time and further developments in the ACNA will reveal whether he is.

On the other hand, there may be no real openness in the ACNA to the formation of such a judicatory. A judicatory that is more firmly committed than the ACNA to the Jerusalem Declaration would be perceived as a threat to the perception of Anglicans outside of North America that the ACNA is GAFCON in North America. It would point to the ACNA’s own token commitment to the Jerusalem Declaration. An isolated, marginalized, scattered, and weak conservative evangelical wing prevents it from playing any appreciable role in a settlement that might shape the direction of the ACNA. One element in the ACNA would prefer to keep it that way.

Conservative evangelicals have historically tended to focus upon parish ministry. The kind of organizations that they are likely to form and support are those that benefit parish ministry. The Church of England’s Church Pastoral Aid Society (CPAS) is a good example. For a good part of its history the Church of England’s conservative evangelical wing isolated itself from the life of the denomination. The result was that Anglo-Catholics and liberals would come to dominate the decision-making boards, commissions, committees, and councils of the Church of England, as well as the episcopate in the English Church. Only in the second half of the twentieth century would the conservative evangelical wing recognize the folly of its ways and take a more active role in denominational affairs.

A preoccupation with parish work is one of the major obstacles to the organization of conservative evangelicals in the ACNA and the AMiA to further their common interests. They appear set upon following in the footsteps of previous generations of conservative evangelicals. They do not seem to have learned from the mistakes of the past.

Among the other developments that weaken the cause of traditional Anglican evangelicalism in North America is a separatist tendency in those who should be championing its cause. Conservative evangelicals have since the nineteenth century been subject to pressure not only from within their own ranks but also from what are sometimes known as “the Free Churches” to break with the Church of England in the United Kingdom and the Protestant Episcopal Church in North United States and to establish a doctrinally pure denomination. They have also experienced pressure from the Tractarians, the Ritualists, and their successors to secede. The Reformed Episcopal Church and the Free Church of England are the result of nineteenth century attempts to establish such denominations. So is the Plymouth Brethren.

Bishop of Liverpool J. C. Ryle who was a leading nineteenth century conservative evangelical fought against this tendency in conservative evangelicals in his day. He urged them not to abandon the Church of England.

The events of the past 40 years has strengthened this inclination in conservative evangelicals in North America as one group after another has succeeded from The Episcopal Church over issues of doctrine and practice. Separation is no longer Plan B if Plan A fails. It has become Plan A.

The conservative evangelical focus upon parish ministry may itself be a mild form of separatism. Conservative evangelical clergy who find themselves the only Reformed minister in a judicatory are apt to keep their distance from other clergy who do not share their Reformed views. This may explain the past reluctance of conservative evangelical clergy to participate in denominational boards, commissions, committees, and councils. In their minds their participation in these gatherings would entail collaboration with ministers who were not Reformed in their views. The prospect of such collaboration evoked feelings of doubt and uneasiness about the propriety of their participation in the gatherings and caused them hesitance about taking part in them. Rather than suffer the prick of a troubled conscience they avoided gatherings of this type.

I am convinced that the future of historic Anglicanism in North America is tied that of traditional Anglican evangelicalism. If traditional Anglican evangelicalism does not have a future in North America, historic Anglicanism does not have a future either. Of all the schools of thought in the contemporary Anglican Communion, only the conservative evangelicals can truly claim a recognizable continuity not only with the primitive and apostolic Church but also the Protestant Reformation. They are the heirs of the English Reformers. They are the spiritual descendants of Cranmer, Latimer, Ridley, Jewel, Parker, Hooker, and Whitfield.

I am also convinced the way forward for conservative evangelicals in the Anglican Church of Canada, the ACNA, the AMiA, TEC and other Anglican bodies in North America and those outside these bodies is to network with each other and with conservative evangelicals outside of North America. They can provide each other with encouragement, support, and assistance and work together for the furtherance of their common interests. Even if the window for a non-geographic judicatory n the ACNA closes, conservative evangelicals should organize into a formal or informal affinity network. This network should be a part of a larger affinity network that enfolds affinity networks in the other Anglican bodies and outside of them and has links to conservative evangelicals outside of North America.

One of the challenges of creating networks of conservative evangelicals is that conservative evangelicals have a tendency to look around them and when they do not immediately see other conservative evangelicals like themselves, they are apt to conclude that they are a dying breed. Because they do no see anyone within the limited range of their vision, they assume that there is no one. They surrender to hopelessness. “What is the point?” they exclaim.

Conservative evangelicals, however, are not noted for their visibility. They do not wave a flag or blow a trumpet to attract attention to themselves. Due to their particular circumstances they may prefer to not draw attention to themselves and to avoid the limelight. In North American and even in the United Kingdom they are not likely to be found in high profile leadership positions.

Those whom we should be seeking to enfold into a network of conservative evangelicals may not yet be conservative evangelicals. We should be endeavoring not only to bring into such a network those who share our views on every point but also those who might over time come to appreciate and even adopt our views and who can be encouraged to gradually move in a conservative evangelical direction. We cannot always expect people to immediately see the merit of our views. Those who are quick to adopt our position on an issue may just as quickly adopt the position of someone else.

A farmer, when he plants wheat, does not expect the seed to produce an immediate yield--to spring up right away as mature plants, the stalks bent double from the weight of the heads of grain. He knows that the seed must be allowed to sprout. The young wheat must be watered. It must be given an opportunity to grow and to mature. When it has ripened, then the wheat is ready for harvest.

We must also be wary of the very human proclivity to conclude from a handful of bruised, rotten, or shriveled apples that the whole apple crop is ruined. In our impatience we are prone to discard the good with the bad. We lump together those who eventually might support our cause with those who will always be its fiercest opponents.

Paul was an enemy of the Lord and a persecutor of the brethren. Jesus met him on the road to Damascus and changed his life. Jesus called Peter to follow him early in his ministry. Peter was a part of Jesus’ innermost circle of followers. Yet Peter did not always grasp what Jesus was saying. He fell away when Jesus was arrested. When he heard the news of Jesus’ resurrection, he did not believe. Under pressure from the Judeacizers he shunned the Gentiles. It took a vision from God to put his feet back on the right path.

We cannot expect everyone to have a road to Damascus experience—to see a bright light, to hear a voice from heaven, and to be immediately convinced of the rightness of our views. Most of people who do come to our position on key issues are going to come slowly to that position as we did.

It is also not necessary that other people share our view on every point—only on what really matters. The Protestant Reformed Church of England required uniformity on essential matters. She permitted liberty of conscience on non-essential matters, matters of indifference.

The creation of a network of conservative evangelicals like the launching of a new church or any other undertaking must begin with prayer. Only through prayer can we discern God’s will in the matter. We must ask God for guidance—to show us what he would have us do. We must also ask Him for the good will and the grace to accomplish his purposes.

The Holy Spirit was at work in the Reformation of the sixteenth century, the rediscovery of the gospel of divine grace to which the New Testament bears witness, and the spiritual movement that flowed from this rediscovery. I believe that the Holy Spirit is at work in our day, bringing about a revival of gospel teaching.

Conservative evangelicals may not be large in numbers. But God works through the weak and the insignificant. He takes those who are nothing and does great things.

I believe that the organization of conservative evangelicals into networks is God’s will. The renewal of classical Anglican evangelicalism and historic Anglicanism are more than the rebirth of a tradition. They are a major part of this revival of gospel teaching.

Megachurch Revival Reignites Discipleship vs. Evangelism Debate

2012-01-24T10:05:00.000-08:00

What's more important? Reaching the lost or growing the reached? Over the past two weeks, the ongoing debate between discipleship and evangelism took center stage during one megachurch's Code Orange Revival.

Elevation Church, a seeker-friendly church in Charlotte, N.C., hosted a 12-night "old-school revival," that ended Sunday night, featuring presentations from well-known pastors like Ed Young, Perry Noble and T.D. Jakes. The event drew thousands of attendees but it also attracted critics, who raised important questions for the evangelical church.

Steven Furtick, lead pastor of Elevation, has made it clear that his church's main goal is about reaching out to unbelievers. In fact, his church's list of core values called "The Code" states: "We Need Your Seat. We are more concerned with the people we are trying to reach than the people we are trying to keep."

He told those attending the Code Orange Revival on night seven, "We're all about the numbers." Elevation has grown to six campuses in just six years and claims to have more than 10,000 people attending their services on any given Sunday.

Many pastors, including Craig Groeschel and Ed Young, have taken note of the rapid growth. Young, pastor of Texas-based Fellowship Church and author of the new book Sexperiment, highlighted on night five of the revival that Elevation has "baptized about a 'squillion' people. That's growth."

However, a wide variety of theologians and watchdog organizations have a different view. To read more, click here.

You Lost Me

2012-01-24T09:53:00.000-08:00

I’ll get straight to the point: you need to read You Lost Me: Why Young Christians Are Leaving Church...and Rethinking Faith by David Kinnaman. If you’re at all interested for the future of the church. If you’re a church leader – youth minister, senior minister, or bishop. If you’re a parent, or grandparent. If you’re a teenager or young adult, particularly if you’re wondering whether or not to hang around the church for much longer. You need to read this book (here’s a video intro for the digital natives).

New from the Barna group in the US, You Lost Me is reporting on research done among young adults who used to be members of the church. ‘Used to be’ is the key. The title of the book gives voice to the response young adults are making to the church – it’s what you say when you’re talking with someone and they start saying something that doesn’t make sense anymore: ‘hang on, you lost me’.

The research spoke with young adults with a Christian background to hear their stories of why they’ve left the church and sometimes the Christian faith all together. The book is a companion of sorts to Kinnaman’s previous book, unChristian: What a New Generation Really Thinks about Christianity... and Why It Matters that considered the reasons young non-Christians reject the Christian faith. Where the previous book spoke with the ‘outsiders’, this book is about the ‘insiders’, or at least those who were insiders in the past. To read more, click here.

Is Trinity School for Ministry really "an evangelical seminary in the Anglican tradition"?

2012-01-24T09:42:00.000-08:00

Recovering the Christian Mind: Educating the Anglican Ministry Today

The story of the up-side down mice (Roald Dahl), as used by Jeremy Begbie. Our challenge: living the right-way up in an upside down world as we await the returning King.

The Vision

Jesus came and said to them, "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age." (Matt 28:18-20, ESV)

Church's task: turn pagans -> Christians, God's enemies -> friends, children of darkness -> light

- That is the task of the whole Church, and Anglicans have a vital part to play

- Our vision: Reformed Catholicism. Justification by faith understood in Catholic faith and order [Emphasis added]

- Cranmer's vision of a holy nation; but not limited to one nation

- People of prayer, word, sacraments, and a life orientated to service in Christ's name by the Spirit

- High view of the laity (lay theologians and apologists: S.T. Coleridge, D.L. Sayers, C.S. Lewis...)

- High expectation of the ordained: learned clergy (pastor-theologians: Hooker, Donne, Wesley...) To read more, click here.

How to Spend an Hour in Prayer

2012-01-24T09:35:00.000-08:00

Pastor, how can I spend more time in prayer? What can I possibly talk to God about for an hour?

I know an hour seems like a long time to pray.

There are many patterns you could use to format your extended prayer time but here’s away to structure an hour in prayer with 12 Bible-based sections. Spend about 5 minutes on each focus point and you will spend an hour in prayer before you know it. To read more, click here.

Breaking All the Rurals: Power in Preaching

2012-01-24T09:25:00.000-08:00

Power in preaching results in changed lives. Preaching without God’s power, numbs lives. We know that it comes, first and foremost, from personal devotion and prayer. I also know we can approach the “pulpit” with powerless presentations. Exceptional blessing, favor, and power in our teaching is given when we about these things.... To read more, click here.

12 Lessons Learned In 12 Years in Church Planting (Parts 1 and 2)

2012-01-24T09:18:00.000-08:00

Twelve years ago this week, we launched weekly worship services at Mountain Lake Church. Wow. What a ride! God has used me despite my stupidity; and I have learned so much along the way. Here’s the first part of my top twelve lessons I’ve learned in the last twelve years. To read more of Part 1, click here.

7. Change the way people think about church: In the first year of our church, we made a decision. In everything we do, we’re going to seek to change the way people think about church. This is so much bigger than the type of music we do, or our dress, even though they are parts of the equation! It affects everything we do. Examples? Folks don’t have to be “Christians” to go on a mission trip. They might become one by going! They don’t have to be a “Christians” to volunteer at our church, much less, be a member! Our small groups are always not only open to new people, but are going after people who don’t go to church and inviting them to be a part! Every group is responsible to “get off the couch” and serve and care missionally for people groups in our community. Just small simple examples of how we’re changing the way people think about church both inside and outside our church in our community. To read more of Part 2, click here.

Ordinariate Watch: New ordinariate and 1980 pastoral provision: An analysis

2012-01-24T07:57:00.000-08:00

How are the new U.S. Catholic ordinariate for former Anglican groups and the 1980 U.S. pastoral provision for Episcopal (Anglican) priests who become Catholics different? What do they have in common? What does the presence of Catholics in the new ordinariate mean for other Catholics?

The pastoral, canonical, ecclesiastical and other questions posed by the new developments are numerous and challenging, but here is an attempt to sort out a few of the bigger ones.

To take the third question first, other Catholics -- Eastern or Latin rite -- who were baptized or confirmed into the church as Latin or Eastern Catholics can legitimately participate in the life and worship of an Anglican-use Catholic community, but ordinarily, they may not become a formal member of that community.

An exception is marriage, for which church laws similar to those applying to Latin-Eastern rite Catholic marriages would come into play: An Eastern or Latin Catholic marrying a Catholic in the new Anglican-use ordinariate could become a member of that ordinariate if the couple agrees on that decision. To read more, click here.

Planes to reroute following massive solar eruption

2012-01-23T10:50:00.000-08:00

A powerful solar eruption is expected to blast a stream of charged particles toward Earth Tuesday, Jan. 24, as the strongest radiation storm since 2005 rages on the sun.

Early this morning (0359 GMT Jan. 23, which corresponds to late Sunday, Jan. 22 at 10:59 p.m. EST), NASA's Solar Dynamics Observatory caught an extreme ultraviolet flash from a huge eruption on the sun, according to the skywatching website Spaceweather.com.

The solar flare spewed from sunspot 1402, a region of the sun that has become increasingly active lately. Several NASA satellites, including the Solar Dynamics Observatory, the Solar Heliospheric Observatory (SOHO), and the Stereo spacecraft observed the massive sun storm.

A barrage of charged particles triggered by this morning's solar flare is expected to hit Earth tomorrow at around 9 a.m. EST (1400 GMT), according to experts at the Space Weather Prediction Center, a division of the National Oceanic and Atmospheric Administration. [Video & photos of the huge solar flare]

According to NOAA, this is the strongest solar radiation storm since May 2005, and as a precaution, polar flights on Earth are expected to be re-routed within the next few hours, Kathy Sullivan, deputy administrator of NOAA, said today at the 92nd annual American Meteorological Society meeting in New Orleans, La.

Scientists call these electromagnetic bursts "coronal mass ejections" (CMEs), and they are closely studied because they can produce potentially harmful geomagnetic storms when the charged particles rain down Earth's magnetic field lines.

In addition to generating stronger than normal displays of Earth's auroras (also known as the northern and southern lights), geomagnetic storms aimed directly at our planet can also disrupt satellites in orbit, cause widespread communications interference and damage other electronic infrastructures. To read more, click here.

What Does Revival Look Like in 2012?

2012-01-23T10:42:00.000-08:00

Back in the olden days (the mid-1990′s) I preached a few times at a small church (averaging 12 each Sunday) in eastern Arkansas. They had a rotation system that determined who would take the visiting speaker home for lunch, and one day my lot fell to two elderly ladies who made awesome roast beef!

As I sat in their living room visiting after lunch, they brought out some photo albums from the church’s history. I was amazed to see crowds of people stuffed so tight into the little white clapboard building that they were spilling out into the yard around the church with small groups gathered around each window leaning in to hear a loud evangelist thunder forth the gospel. The next few photos were of the mass baptisms they conducted in the White River – dozens had come to claim Jesus Christ.

Some argue that “revival” isn’t about people being saved but about the church coming back to life. I agree, but the byproduct of the church coming to life is nearly always that lost people knowing and claiming Christ as Savior to the glory of God. I had grown up in a similar tradition with loud evangelists, standing-room only crowds, and mass baptisms in Clear Fork Creek in southern Kentucky.

I’ll never forget those two ladies’ question to me. “Pastor, why don’t we see revivals like these anymore?” To read more, click here.

Will Immigration Slowdown Prompt a Bilingual Ministry Bust?

2012-01-23T10:05:00.000-08:00

Churches retool Hispanic outreach after recession impact.

One recession-driven social trend is attracting the attention of church growth experts: Immigration from Mexico and the rest of Latin America—once thought to be nearly bottomless—has dried up to a trickle.

A Pew Hispanic Center analysis of Mexican government data shows the number of Mexicans leaving their country for the United States each year has declined from more than one million in 2006 to 404,000 in 2010—a 60 percent reduction. U.S. Border Patrol arrests in the Southwest have fallen from a peak of 1.6 million in 2000 to about 448,000 in 2010.

Much of the decline comes as U.S. unemployment remains stubbornly high. South of the border, Mexican officials say improved social services have made staying home more attractive.

Couple that with increasingly strict immigration policies in the United States, and Spanish-speaking churches in some states are shutting their doors.

"We are definitely seeing a definitive, measurable decrease in the number of first-generation people," said Samuel Rodriguez, president of the National Hispanic Christian Leadership Conference.

It's a noteworthy change for churches that have eyed the Hispanic population for years as the greatest source of growth. Armed with data projecting that by 2050, whites will become a minority and Hispanics will jump from 14 percent of the U.S. population to nearly 30 percent, churches have launched English as a Second Language classes and Spanish-language services for immigrants.

So is the slowdown cause to toss aside their bilingual Bibles and cancel the Spanish service?

Not so fast, experts say. To read more, click here.

The Business of Religion vs. Jesus

2012-01-23T09:49:00.000-08:00

Sorry, but you can't reconstruct a stripped down, organic, anti-corporate version of what you think Jesus should be.

A talented young believer posted a video of himself delivering a poem last week about what's wrong the Church today and the thing has gone crazy-viral. Nearly 15 million views at this point. Quite remarkable.

Obviously, the piece is connecting with people. I would guess that most are connecting positively because they're interested in seeing a better angle on their Christian faith that's different than what they've been seeing. That desire is always good.

My interest is not the thoughts or offering of the young man who posted it. (I do like that it's an offering of discipleship through art, something that has a long and beautiful history in the church.) My interest is the wild response itself.

Why the huge reaction? One can only guess. So I will. To read more, click here.

Seven Reasons Leaders Fail

2012-01-23T09:25:00.000-08:00

I recently conducted a fascinating exercise. I looked at the stories and records of leaders who have failed. While there is some subjectivity to the definition of failure, I think most would agree with my choices. There seems to be near unanimity that the leaders I researched did not fare well in their roles.

Some of my choices were historical figures for whom much has been written. Others were virtual unknowns in the annals of leadership history. Little, if nothing, has been written on them. But I have followed their lives, and they fall into the same patterns of the more publicized leadership failures. Others who know these lesser-known persons agree with my assessment without exception.

What then are the common characteristics of leaders who fail? I have no expectation that my list is exhaustive, but it was amazing to me to see some of these traits repeated several times. To read more, click here.

Lee Strobel: We're on Cusp of Golden Era of Apologetics

2012-01-23T09:18:00.000-08:00

Christians should understand that being able to give reasons for their faith is not merely an option – it's biblically mandated, says apologetics author and speaker Lee Strobel.

To help Christians better explain and defend their faith, Strobel and ministry associate Mark Mittelberg have launched The Institute at Cherry Hills, an apologetics and evangelism ministry at Cherry Hills Community Church in Highlands Ranch, Colo. The institute is aimed at innovating new approaches to defending and sharing the faith.

Strobel and Mittelberg will kick off a series of national simulcasts to be hosted at churches starting in March with the event "The Questions Christians Hope No One Will Ask," based on Mittelberg's book by the same title.

While an atheist, Strobel began to write a book disproving the existence of Jesus and ended up realizing he could not. Instead, he ended up writing his best-selling book, The Case for Christ: A Journalist's Personal Investigation of the Evidence for Jesus. He has authored more than 20 books, including a series of other "Case for…" works, such as The Case for Faith: A Journalist Investigates the Toughest Objections to Christianity.

The Christian Post asked Strobel this week to discuss the current state of Christian apologetics via an email interview. To read more, click here.

AMIA: A Guest Perspective on Two Conferences

2012-01-23T09:02:00.000-08:00

As I fly home after a week of Winter Conferencing and Sacred Assembling, I have some time to reflect on, as Chairman Murphy says, "What I think I think." I am an AMiA priest of going on 11 years, a former network leader, and a careful observer and listener to both sides in this family squabble and potential "divorce." (I am a "world-class hopeful romantic" to borrow a movie line, but I fear the divorce may already have happened.)

That's what it feels like after all is said and done. I haven't actually decided if the divorce is final yet, but there are going to have to be some big changes for repentant words and reconciliation to turn into restoration. And there is alot more, as with any family dysfunction, that is not seen than is seen publicly. I am convinced however, that love actually does "cover a multitude of sins" so you won't find any expose' here. To read more, click here.

Severe weather rakes Southeast; 2 dead in Alabama

2012-01-23T08:51:00.000-08:00

Severe weather tore across the Southeast early Monday, killing at least two people and spreading damage through at least two states, emergency officials said.

The two fatalities reported were near Birmingham, Alabama, according to Jefferson County sheriff's Sgt. Jack Self.

One was a 16-year-old in the city of Clay, northeast of the city, and the second was an 82-year-old man in the Oak Grove community west of Birmingham, Self said.

The teenager was a female, Self said, although the fatality was initially reported as a male. Authorities believe the same storm, which struck about 3:30 a.m. (4:30 a.m. ET), was responsible for the deaths, he said.

Severe weather hits Arkansas At least 100 injuries were reported, from cuts and bruises to broken bones, Self said. Several homes were reported destroyed.

Emergency crews were working to locate people who may be trapped or injured and clear roads, several of which were impassable, the sheriff's office said. To read more, click here.

A Picture of “Healthy” Discipleship

2012-01-21T10:51:00.000-08:00

I discipled my daughter this morning. Not about Jesus; about oranges. In our household these days, we are trying to eat a little healthier. After finishing her cereal this morning, my 12 yr old Hannah said “I’m still hungry.” “You can have an orange,” I said. “OK…”( I could see the disappointment); “but I want to peel it,” she said. She tried. She couldn’t. I offered. She accepted.

However, here’s what I told my daughter: “Hannah, today I’ll show you how to peel it. Tomorrow, though, I want you to give it a try. you can give it a shot and I’ll watch; after that, you should be a professional orange peeler.” “OK,” she said. She smiled. I did, too. A “healthy” disciple is in process! To read more, click here.

Moving Forward Together: Sacred Assembly Wrap-Up

2012-01-21T10:25:00.000-08:00

Sometimes on vacation we will write to a friend from some temporary paradise, "I wish you were here". I must say, if you are reading this article and could not make it to the Sacred Assembly called Moving Forward Together [MFT] I truly wish you were there. I say that because for me it was at certain points as if we were indeed in Paradise. I don't believe I have ever been at such a large gathering where there was such intense seeking and subdued, worshipful, spiritual energy. To see such large number of clergy and laity seeking the face of God together in an atmosphere of open prolonged, sincere, and dignified worship, humility, sorrow for sin, confession, and repentance was an awesome thing.

Those who have been following the story of the dust-up between AMiA and it's provincial home in Rwanda would, like myself, headed toward Raleigh expecting a far different program and agenda than what actually materialized over the eighteen actual hours of meeting together at the Church of the Apostles.

Some would have expected the meeting to have the spirit of a business meeting. In other words, what do we do now? What are the structures, who are the leaders, what is our new name, where is the new headquarters going to be, and etcetera? Others would have expected a time of recriminations and accusations directed at some people and explanations and justifications on the part of others. Some would have expected a 'show' or a 'pep rally atmosphere' to get everyone excited and to draw everyone in and get 'momentum' for a new movement. Then experienced Anglicans may have expected papering over problems and endless dialogue and committee meetings.

Speaking for myself, but also according to others, what we saw and what actually transpired in Raleigh was an unexpected and 'once in a lifetime' experience for an assembly of ministers in a time of crisis, confusion, and pain. To read more, click here.

Strictly prohibited

2012-01-21T10:21:00.000-08:00

"Welcome to the church of what's happening now. Head straight through - it costs nothing but change."

- Lyrics from "The Church of What's Happening Now," by Sia

One positive development stemming from the sexual abuse scandal that has cast a pall over the Roman Catholic Church is that churches in this province are getting better at talking about it. To read more, click here.

Enormous solar outburst could dazzle your weekend

2012-01-21T10:10:00.000-08:00

Auroras may dazzle more people than usual this weekend as Earth receives a glancing blow from an enormous solar outburst that erupted on Jan. 19.

Auroras may dazzle more people than usual this weekend as Earth receives a glancing blow from an enormous solar outburst that erupted on Jan. 19.

The outburst, known as a coronal mass ejection (CME), was detected by sun-watching satellites.

Researchers at the University of Alaska's Geophysical Institute predict that auroras should be visible from Seattle, Des Moines, Chicago, and Cleveland, to Boston and Halifax, Nova Scotia Saturday and Sunday nights, weather permitting. To read more, click here.

At least 143 dead after multiple bombs rock Nigerian city in attacks aimed at government targets

2012-01-21T09:51:00.000-08:00

At least 143 people have been killed in multiple bomb blasts targeting security buildings in Nigeria's second largest city Kano last night.

Initial reports suggested seven people had been killed in the attacks but that figure has now risen to 143 after more than 100 bodies were taken to the morgue at Murtala Muhammed Specialist Hospital in the city centre.

The attacks on police headquarters and security services head offices prompted the government to impose a dusk-to-dawn curfew in the city - which has a population of more than 10 million people. To read more, click here.

Disaffected Presbyterians Announce New Evangelical Body

2012-01-21T08:39:00.000-08:00

Presbyterians discontent with what they view as an abandonment of Scripture in the PC(USA) announced Thursday that they are launching their own Reformed body.

Calling it the Evangelical Covenant Order of Presbyterians, the group presented the body not as an "alternative" but rather as a structure that "enables ministry," Layman.org quoted Dr. John Ortberg, pastor of Menlo Park Presbyterian Church, as saying.

"Every organism lives in a larger system. A healthy ecosystem filters out toxins so that organisms can thrive," Ortberg said at a conference of The Fellowship of Presbyterians – the group launching ECO. "The goal is to build a spiritual ecosystem that in turn builds flourishing churches that make disciples of Jesus Christ."

More than 2,000 Presbyterians gathered in Orlando this week to provide support for congregations discontent with the Presbyterian Church (U.S.A.) and to officially launch the new church body.

Attendees are weighing whether to join the ECO or remain a faithful witness in the PC(USA).

"We are not angry, we are determined," said ECO President John Crosby, according to Presbyterian News Service. "We are not 'after' or 'against' them."

Ortberg also noted that they want to "honor, not dishonor, our brothers and sisters in the PC(USA)."To read more, click here.

Celebrate The Book of Common Prayer in Church Life

2012-01-21T08:18:00.000-08:00

BCP 350th Anniversary

This year is the 350th anniversary of The Book of Common Prayer--not the 1928 Prayer Book, the 1962 Canadian Prayer Book, or the 1979 Prayer Book but the classical Anglican Prayer, indeed the quintessential Anglican Prayer Book--The Book of Common Prayer of 1662. The Prayer Book Society is inviting churches not only in the United Kingdom but around the world to join the celebration. To learn more, click here.

High Points of Moving Forward Together

2012-01-20T14:14:00.000-08:00

A Sacred Assembly for Worship, Reconciliation, and Connection

By Robin G. Jordan

Everyone who attended Moving Forward Together, I believe, came away with what they experienced were high points of the Sacred Assembly. I am going to share a number of my own personal high points with the readers of Anglicans Ablaze.

One of the highest points of the gathering, if not the highest, was meeting you face to face. A number of you introduced yourselves during the three days of the gathering. I would rank with meeting you all meeting several individuals who had communicated with me regarding various matters during the past eight years. We are now able to put faces with names.

A second high point of the gathering for me was meeting so many young pastors who are Reformed in their theological outlook. As I described the experience to a friend, it was like falling asleep in a bed of bluebells in the woods to wake up surrounded by the Fair Folk. They are not a figment of my imagination as I have been repeatedly told. They are real!

The English country folk at one time believed that if you went picking bluebells in the woods or fell asleep among the bluebells, you would be spirited away to the land of Fairie and never seen again. The beds of bluebells in the wood, hawthorn bushes, certain bodies of water, heaths, hills, mounds, valleys, and wells, and rings of mushrooms and toadstools, were believed to be the doorways between our worlds and theirs.

A third high point of the gathering for me was meeting one of my readers who is involved in small town and rural ministry. I live in a part of Kentucky that is largely rural. There is a great need for the people living in small towns and rural areas to hear the Gospel. Small town and rural ministry has its particular challenges, and I plan to post more articles on small town and rural ministry and identify more resources related to this important ministry in 2012.

A fourth high point of the gathering for me was singing hymns at the service of Holy Communion on Day 1, the services of Morning and Evening Prayer on Day 2, and the service of Holy Communion on Day 3, and hearing the congregation singing as one voice.

The church with which I am sojourning has an incredible music ministry. However, most of the songs used in the worship gatherings are praise and worship and contemporary Christian. The volume is cranked up so high so that the congregation feels the beat and does not hear themselves singing. The rational for the latter is to spare members of the congregation embarrassment that hearing their own voices might cause. As consequence the congregation rarely experiences singing with one voice. Rather than singing together, they sing along with vocalists, as we might sing along with our car radio, ipod, or CD player. It is not corporate worship but concurrent worship, not individuals worshiping together but individuals worshiping independently of each other in the same room.

A fourth high point was that the worship team that led and supported the congregational singing and provided the special music included a violinist. I have long advocated the use of all kinds of musical instruments in worship, not just the organ or guitars, a keyboard, and a drum kit.

A fifth high point was hearing the moving stories of Bishops Louis Muvunyi and Alexis Bilindabago who both lost close family and relatives in the Rwandan genocide. It was very clear from what Archbishop Rwaje and the other Rwandan bishops said, that they and the Rwandan House of Bishops wished to convey to their brothers and sisters in North America that they regarded reconciliation to be a very serious matter.

A sixth high point was hearing the energetic preaching of Bishop Julian Dobbs, Dr. Lyle Dorsett, and Bishop Thad Barnum. I have posted a link to the text of Bishop Dobb's address, "Come, Let Us Arise and Build."

A seventh high point was that Archbishop Onesphore Rwaje presided at the final service of Holy Communion of the Sacred Assembly. Archbishop Rwaje vested in rochet and chimera. During the Prayer of Consecration he used the simple gestures mandated by the rubrics of the 1662 Book of Common Prayer and knelt to communicate himself. He invited the congregation to the Lord’s Supper with the Words of Administration from the 1662 Prayer Book.

An eighth high point was that the Moving Forward Together Statement recognized that those who come to Raleigh for the Sacred Assembly had different hopes and dreams for their future. Most of those present at the gathering came away with their hopes and dreams affirmed.

This list of high points is not exhaustive. There were certainly other high points of the gathering for me. They, however, will have to wait to another day.

Five Steps for Courageously Tweaking Your Ministry

2012-01-20T14:04:00.000-08:00

Step One: Ask “Who?”

Consider who created the pattern, the model, “the how” of your particular ministry area or ministry responsibility. Did it come from a book, another church (conference), the previous pastor? Someone was the designer. Who was it? To read more, click here.

Afghan Christian Refugees in India Face Deportation, Possibly Death Back Home

2012-01-20T13:51:00.000-08:00

UN Agency's Rejection of Refugee Status Exposes Family to Danger, Says International Watchdog Group

An Afghan Christian widow and three of her daughters were denied refugee status by the United Nations High Commission for Refugees (UNHCR) in New Delhi for the second time last month, and currently face imminent deportation to their home country where they could face imprisonment for apostasy and a potential death sentence.

The widow and her daughters, whose names have not been released for security reasons, received a deportation notice from the Indian Ministry of Home Affairs after their first application for asylum was rejected in October 2009, International Christian Concern (ICC), a global Christian advocacy group, informed The Christian Post. When the mother reapplied in July 2011 with her three daughters and a fourth daughter, who is widowed with a child, only the widowed daughter and the child were accepted. The others are no longer permitted to correspond with the UNHCR office and are currently living in India as illegal immigrants, ICC said.

"All members of the family left Afghanistan for the same reason, all of them are Christians, and all are facing the same kind of problem," Obaid S. Christ, a leader of the Afghan Christian community in New Delhi, told ICC. "If two members of the same family are recognized as refugees and four others are denied, there is definitely something wrong with the UNHCR judgment system. We believe that the UNHCR office blindly closed their application without making any inquiry, investigation, or considering the new facts and real danger that these women are facing back in their home country."

The UNHCR "Guidelines for International Protection" state: "the term 'refugee' shall apply to any person who [qualifies as having] well-founded fear of being persecuted for reasons of race, religion, nationality, membership of a particular social group or political opinion, is outside the country of his nationality and is unable or, owing to such fear, is unwilling to avail himself of the protection of that country; or who, not having a nationality and being outside the country of his former habitual residence as a result of such events, is unable or, owing to such fear, is unwilling to return to it."

The women were turned down by the agency on the basis that they failed to meet the criteria set forth in Article 6B of the UNHCR statute, which states that a person can receive refugee status if "[he or she has a] well-founded fear of persecution by reason of his race, religion, nationality or political opinion…," ICC told CP in a statement.

The Christian Post was unable to contact UNHCR in India or the Indian Ministry of Home Affairs for immediate comment. To read more, click here.

Acts 29 Network: Planting Churches Still Essential to Evangelism

2012-01-20T13:43:00.000-08:00

The greatest evangelical impact Christians can take part in is to plant new churches, say leaders at the Acts 29 Network, an organization aimed at facilitating a global church planting movement.

Pastor Scott Thomas, who is the president of the group and lead pastor of church planting at Seattle-based Mars Hill Church, recently re-published an article by pastor and bestselling author Tim Keller on the subject.

Keller, who leads Redeemer Presbyterian Church in New York City, published his thoughts about the importance of starting other churches 10 years ago. His article was condensed in a post last week titled, "Why Church Planting?" on Acts29Network.org.

Keller's assertion that planting churches is essential for the Church is still being echoed by pastors today.

Acts 29 is a network of church planters founded by Mars Hill lead pastor Mark Driscoll. Thomas says that in the last 10 years, "Acts 29 has emerged from a small band of brothers to over 400 churches in the United States and networks of churches in multiple countries."

"Keller reflects our biblically-informed approach to church planting," Thomas told The Christian Post. "The Book of Acts is a record of Spirit-led Christians proclaiming the Gospel boldly in places where the Gospel is not known and establishing churches among the new believers. The Book ends in chapter 28. Acts 29 (Network) is seeking to continue the call to redeem broken lives into a community of God worshippers for His glory." To read more, click here.

The Great Commission: the believer's mandate

2012-01-20T13:30:00.000-08:00

The Great Commission, like the Great Commandment, is usually not a part of Scripture to which we race when we want to feel good, be comforted, or be reassured. In fact, we often overlook the Great Commission entirely. The passages in Scripture we love to read breathe acceptance, forgiveness, and the blessings of the new life in Christ. But we have a way of neutralizing the demand of Jesus to: "Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you." (Mt. 28:19,20)

Despite our reticence, the Great Commission won't go away. The 1988 Lambeth Conference of Anglican bishops from around the world said: "evangelism is the primary task given to the church." The Conference called for a renewed emphasis on evangelism throughout the Communion.

Nevertheless, we Anglicans on the whole have been very lazy evangelists. Furthermore, when preachers preach on the Great Commission, I find that it creates more guilt than enthusiasm. Exhortations to "Share your faith with your neighbor; witness to the guys you work with; bring a friend to hear the Gospel; mention Christ at the AA meeting you attend" generally go unheeded. In response people say to themselves: I'm willing to support those who go abroad or who come here as missionaries, but do I really have to evangelize my friends and neighbors? To read more, click here.

Anglican Mission Completes Break with Anglican Church of Rwanda and Anglicanism

2012-01-20T13:18:00.000-08:00

Bishop Murphy tells Winter Conference the Anglican Mission is ready to go it alone

Bishop Chuck Murphy along with the other former bishops of the Anglican Mission in America (AMiA) have rejected the protocol for reconciliation with the Church of Rwanda brokered by the Archbishop of Kenya at the 4 January 2012 meeting in Nairobi.

Speaking at a conference in Houston this week, Bishop Murphy reiterated his plans to form a mission society with an international focus from the remnants loyal to him within the former AMiA. The decision to repudiate ties with Rwanda severs the last link to the Anglican Communion for Bishop Murphy and his faction within the AMiA.

Bishop Phillip Jones, one of the resigned suffragan bishops told the Houston Conference, the new group no longer sought to be Anglican or to work within the confines of the Anglican tradition. The Murphy group wanted to be attached to some wider organization, but in its current form it was a non-institutional entity with a global focus, that did not need to be Anglican, Bishop Jones said according to those present at the meeting. To read more, click here.

"Come, Let Us Arise and Build"

2012-01-20T12:55:00.000-08:00

Ed. Note: CANA Bishop Julian Dobbs gave this address on January 17, 2012 at Moving Forward Together A Sacred Assembly of Worship, Reconciliation, and Connection in Raleigh, North Carolina.

Votre grâce,l'archevêque, mes frèresen Christ rwandais, brothers and sisters in Christ, grace and peace from God our Father and from our Lord Jesus Christ.

Journey with me in your mind back to the glittering court of the Imperial Palace at Susa in ancient Persia [modern day Iran], 450 years before the birth of our Lord Jesus Christ. God’s People were a long way from the Promised Land as they had broken their promises to Almighty God; straying far from His will and commandments, and, as a punishment for their disobedience, had been defeated and deported from Judaea at the hands of their enemies. By the time we join them in Susa, most of the Chosen People had been living in exile for over seven decades years. By God’s grace, however, Nehemiah, a young Jewish aristocrat of tremendous faith and great vision, gained appointment as the cup-bearer to Artaxerxes, the Shahanshah, King of Kings, Ruler of the Persian Empire and most powerful man alive the world at that time. It was not, however, a very nice job… tasting wine for poison, but it was a very responsible position that brought Nehemiah into daily contact with the monarch and into the King’s intimate confidence.

While serving (literally) at the right-hand of the King, Nehemiah receives the very disturbing news that the remnant of God’s people back in Jerusalem are in great trouble; the walls surrounding the once great City of David are broken down; her gates destroyed by fire; her public places desolated.

In an act of amazing courage for an exile risen to the intimate circle of a king, Nehemiah requests permission to leave his post and, in an incredible display of Almighty God’s loving goodness and favor, the Lord moves the heart of Artaxerxes to release this faithful young patriot from service and grants him authority to rebuild the ruined walls of Jerusalem. Nehemiah receives letters of personal introduction from the hands of the King and all the necessary materials to successfully complete his mission and departs for a homeland he has never seen. To read more, click here.

While I recognize that there is indeed a critical need for "a renewed biblical missionary Anglicanism" in North America, and I agreed with much of what Bishop Dobbs said, I question whether the Anglican Church in North America is biblical and missionary enough in its Anglicanism to replant such Anglicanism in Canada and the United States.

Winter Conference 2012 Communique

2012-01-20T12:52:00.000-08:00

Nearly 700 laity, clergy, bishops, archbishops and guests gathered at the Hilton Americas Hotel in Houston, Texas, January 11-14, 2012, for worship, prayer, Bible study, teaching and fellowship. We were challenged and encouraged by a range of presentations from inside and outside the Anglican Mission and affirmed our commitment to evangelism through church planting. We came with an expectation for the Holy Spirit to be present and move among us, and we rejoice in His anointing our time together.

While we celebrated with joy our life and mission, we also acknowledged the difficult, and painful events we have experienced as a Mission over the last few months. We spent a significant amount of time together seeking God’s heart and acknowledging the pain of broken relationships. This led to frank and open discussions among bishops, clergy and laity – we shared our hearts and listened to one another’s concerns.

We give thanks for the presence, leadership, spiritual oversight and godly wisdom of our founding Archbishops Emmanuel Kolini, Moses Tay and Yong Ping Chung. To read more, click here.

The Moving Forward Together Statement

2012-01-19T09:18:00.000-08:00

On Day 3 of Moving Forward Together A Sacred Assembly after the concluding Eucharist at which Archbishop Onesphore Rwaje, presided and Bishop Thad Barnum preached, Archbishop Rwaje would give a brief address. Rev. Steve Breedlove read what Archbishop Rwaje had described in his address as an “After here, what?”—the full text of which is given below. Copies of this statement were given to those present at the gathering. The members of the transition team were introduced, and the Rev.David Atkinson with Anglicans 1000 was invited to pray for the team. Those present at the gathering were invited to a question and answer session with the bishops who would be available to answer any questions following the dismissal of the gathering. Archbishop Rwaje then dismissed the gathering with a solemn blessing.

Moving Forward Together Statement
Raleigh, NC
January 18, 2012

On January 16-18, 2012, over 300 laity and clergy, representing 109 churches that have been a part of the Anglican Mission in the Americas, gathered at the Church of the Apostles, Raleigh, NC, for a sacred assembly. The assembly was hosted by Archbishop Onesphore Rwaje and the House of Bishops of the Anglican Province of Rwanda (PEAR), who sent three other bishops (Alexis Bilindabagabo, Laurent Mbanda, Louis Muvunyi) as delegates, and were joined by US bishops Thad Barnum and Terrell Glenn. Archbishop Robert Duncan and Bishop Julian Dobbs of the Anglican Church of North America (ACNA) joined the assembly as honored guests.

The assembly was a rich time of worship, prayer, and communion with God. In the traditions of classical Anglicanism and the East African revival, the assembly featured both form and flexibility, which fostered dialogue, reconciliation, healing, and—most importantly—listening to the Lord. A way forward was unclear at the outset of the assembly, but by its conclusion the next steps for moving forward together were evident.

Emphasizing collaborative leadership as an Anglican distinctive, Archbishop Rwaje and the House of Bishops asked Bishops Terrell Glenn and Thad Barnum to create a short-term team to give oversight and care for all clergy and churches that have been a part of the AMiA’s and desire to remain resident in Rwanda. This team is to be characterized by a spirit of openness, collaborating freely with clergy and laity throughout its constituent churches. Its structures are to be temporary and easily dismantled once its task is completed. It will be a team actively connected to the House of Bishops of Rwanda.

This team is charged with:

Care, healing, encouragement and guidance for churches and clergy in all ongoing efforts of mission and ministry, in all things personal, corporate, ecclesial and structural;

Ongoing mobilization and distribution of financial support and guidance for church plants and church planting;

Continuing support for those in process of ordination and those whom God might raise up to join in the work of planting churches and carrying out the work of Christ’s church;

Developing temporary structures necessary to support and accomplish these tasks.

For this task, Bishop Glenn was asked and has agreed to serve as the team’s leader. He will recruit and recommend to Archbishop Rwaje temporary canons and regional leaders who will serve those churches and clergy moving forward together in regional groupings throughout North America. Additionally, as a result of the generous offer of Archbishop Bob Duncan, this team will work freely and collaboratively with partner churches and bishops in ACNA for the support and care of churches and clergy as needed.

Bishop Glenn has appointed the following clergy to serve in this temporary process: the Rev’s Steve Breedlove, David Bryan, Dan Claire, Chip Edgar, Alan Hawkins, Clark Lowenfield and Ken Ross. Others may be added in the weeks ahead as needed structures come into focus.

For the duration of its service, this team will communicate its progress and its finances on a monthly basis to constituent and interested congregations and clergy. Feedback will be welcomed.

Archbishop Rwaje charged the team to create a task force to work collaboratively with representatives of the ACNA and PEAR to explore and develop plans for long-term structures that will serve the following needs of our congregations:

Those who desire full participation in an existing diocese of ACNA

Those who desire to remain affiliated with PEAR while also forming a subjurisdiction of ACNA

Those churches who desire to remain affiliated with PEAR by establishing a missionary jurisdiction in North America

It is anticipated that these long-term, permanent structures will be established within the next 6-12 months. As congregations and clergy transition into them, the work of the interim team will be completed.

We invite all churches and clergy that have been a part of the Anglican Mission in the Americas to be part of this process: we need your voice so that we can move forward together. Please contact Bishops Glenn or Barnum, or any member of the temporary team, to signify your interest in moving forward together. Starting on or before January 23, contact information can be found at http://www.pearusa.com.

We are deeply thankful for all those who joined together in Raleigh during this gracious time of fellowship and we are thankful for our bishops who have given us a way forward for these next days ahead. Please pray continually and fervently for all those who are seeking to serve the work of our Lord Jesus Christ and his Church in the days and months ahead, and please communicate freely and frequently your thoughts, ideas, questions and concerns with this team.

On behalf of all who attended the Sacred Assembly,

The Most Rev. Onesphore Rwaje, January 18, 2012

Tribal Church: Lead Small, Impact Big

2012-01-19T08:49:00.000-08:00

God’s biggest assignments have always been entrusted to those leading a small tribe. From the twelve families of Israel to early Christians who met in one another’s homes, great leaders begin by serving a core group of people who ripple outward for ever-extending social and spiritual impact. They go big by leading small.

Today, leaders don’t fail because they lack vision. They fail because they neglect their tribe. It could be a father losing sight of his family, a lead pastor failing to leverage the strengths of his staff, or a small group coordinator ignoring a tiny but important process.

Tribal Church helps pastors recognize the potential and power of various tribes within their congregations—one family, a network of small groups, maybe an entire age group—and then recalibrate ministry efforts to maximize the impact of each. Steve Stroope has spent three decades mastering the art of leading small in a church that has multiplied from dozens to over ten thousand. He explains why big impact does not come from any sort of mega-church ambition. It rather comes by attending to the little details and the smallest tribes.

PRODUCT DETAILS
ISBN: 9781433673443
Trim Size: 7.00 x 5.00 x 0.59 in
Page Count: 224
Weight: 0.46lb
Binding: Trade Paper
Status: Not Yet Published
Publication Date: January 2012

Originally posted on pastors.com

Seminary Leaving Students Worse Off? Desiring God Reacts With New Series

2012-01-19T08:12:00.000-08:00

Contrary to popular opinion, seminary can actually leave many believers worse off than when they started.

Not underestimating this strange phenomenon, the leaders at Desiring God ministry created a new series titled “How to Stay Christian at Seminary,” hoping to do exactly that – keep potential pastors and “serious students of the Bible” Christian.

The first of the seven ways seminary students could accomplish this was published on Tuesday: “Know Your Value of Values.”

“As seminarians and aspiring church leaders, our immediate future is uncertain,” Jonathan Parnell, a content strategist at Desiring God, stated on the ministry’s blog. “We don’t really know what we’re doing ... we don’t really know where we’ll end up ... we don’t really know what theological commitments will be intensified or leveraged.”

“But this we do know: we value something. We know what we care about. More than anything else, by grace, we want Jesus to be high and lifted up. We value his name. We are committed to his fame and renown. We want the fullness of God’s person to be displayed for the delight of his people in all that he is for us in Jesus Christ. This is our value of values. We are about the glory of God.”

He warned that without holding onto the “value of values” and being committed to them, it was easy for the knowledge gained from biblical training to puff up. To read more, click here.

Elevation Church Accused of Censoring Reformed Pastor's Sermon

2012-01-19T08:03:00.000-08:00

Elevation Church’s revival is seeing some theological controversy. An apologist and blogger is claiming that Matt Chandler’s sermon was censored during a rebroadcast.

Chandler, a Reformed evangelical pastor, spoke as a guest speaker at Elevation last Friday, the third night of the Code Orange Revival. But Chris Rosebrough, blogger and host of Fighting for the Faith, told The Christian Post that Chandler’s sermon was never rebroadcast afterwards like the other speakers’ talks were.

Elevation Church is in the midst of its 12-night revival in Charlotte, N.C. Each night, the worship time and speakers' sermons are rebroadcast on the Elevation Network at 10:12 p.m. and 3:12 a.m. EST.

Rosebrough told The Christian Post that when he went back to watch Chandler’s sermon at both of the appointed times they never showed up. Elevation rebroadcast the worship time leading up to Chandler’s talk, but “right when it got to the time for the sermon it was cut out.” They put a prayer update in its place.

Elevation’s spokesperson, Tonia Bendickson, told CP, “We decided to do prayer time live during the first rebroadcast time. We were getting so many requests for prayer.”

The Motion Graphic Designer for Elevation Church, Geoff Schultz, also explained on his Facebook wall that Chandler's sermon was edited out of the revival's rebroadcasts because "the team decided to focus the rebroadcast on Jesus - so we reformatted the content a bit - We are trying to stay in the flow of what the Spirit is leading us to do." To read more, click here.

Book Review: Being Faithful: The Shape of Historic Anglicanism Today

2012-01-19T07:56:00.000-08:00

In June 2008, The Global Anglican Futures Conference (GAFCON) was hailed as one of the most significant developments in worldwide Anglicanism for many years. It was seen as constituting a clear signal from so-called ‘traditionalist’ Anglicans that they wished to distance themselves from both the tenets of theological liberalism and its practical outworking in church life.

On 29th June 2008, the participants in GAFCON issued a Statement on the Global Anglican Future, which described GAFCON as ‘a spiritual movement to preserve and promote the truth and power of the gospel of salvation in Jesus Christ as we Anglicans have received it’ and as ‘a movement in the Spirit’. The Statement launched ‘the GAFCON movement as a ‘fellowship of confessing Anglicans’, The Jerusalem Declaration serving as ‘the basis of the fellowship’. The Declaration was described in the Statement as ‘a contemporary rule…to guide the movement for the future’ and was set out in full within the body of the Statement.

In September 2009, a Commentary on the Declaration was published under the title Being Faithful: The Shape of Historic Anglicanism Today. The Commentary was prepared by the Theological Resource Group of GAFCON and in its published form, it is supplemented by a document entitled The Way, The Truth and The Life, which consists of a number of papers written by members of the GAFCON Theological Resource Group and describes itself as a ‘handbook, to serve as a theological introduction and definition for GAFCON’.

To understand the GAFCON movement and its theological reference points and to gain some insight into the nature of the Fellowship of Confessing Anglicans, it is necessary to read the Statement, the Declaration, the Commentary and The Way, The Truth and The Life as a whole, which was no doubt the intention behind their publication together under the banner Being Faithful: The Shape of Historic Anglicanism Today. To read more, click here.

The 'Prosperity Gospel' Is Peddled by Magicians

2012-01-19T07:49:00.000-08:00

Have you noticed the significant number of ministers in recent decades who have been promoting magic in their teaching? They truly believe that their very words contain the power to create and change reality around them. They teach people that man has the ability to speak things into existence the same way that God spoke the world into existence. They have been deceived into believing they have this power within themselves and in the words they speak out loud.

These false teachers have been seduced by the "Word-Faith movement." The arrogance of this philosophy has led its followers to believe that God must obey our commands if we speak the right words with enough faith. It makes man "god" and it makes God our servant who is limited in His activity for us by the words we confess out loud. There is no humility in this doctrine and it goes completely against the letter and the spirit of the Scriptures. Man cannot speak into existence anything he wants to happen. It is up to God to decide how best to answer our prayers according to His will and His plan for our life on earth. The humble Christian prays in faith and confidence, but always with an attitude of "Thy will be done." The Word-Faith promoter speaks magic words with the mindset, "My will be done."

It is very much like the magicians who perform in Las Vegas and elsewhere. One magician explained the power of his words this way: "This source of the power of any word uttered for magical purposes is quite simple: The will of the magician. A word uttered by the average man will only reflect an immediate thought, usually directed towards no real end. That same word, uttered by a magician, can have an impact on the very fabric of reality." It is no different with the Word-Faith teachers. They believe that their words change reality. They believe any of us can harness this power and ability just like God. You just need to learn how to speak things into existence the way God did. To read more, click here.

Moore College in Latin America

2012-01-19T07:25:00.000-08:00

Thousands of students across Latin America are studying the Moore College correspondence course in Spanish, with exponential growth even in countries deeply hostile to Christian ministry.

Peter Sholl (pictured right), CMS missionary with his wife Sarah in the violence-torn Mexican city of Monterrey, is the Director of MOCLAM - Moore College in Latin America.

Taking up the reins in 2009, he says that the course’s popularity is due to its clarity and deep commitment to teaching the Bible. But the course also cuts across denominational boundaries in a denominationally ‘rigid’ environment, and comes with Australia’s reputation for providing quality education.

MOCLAM began with the work of Australians Grahame and Patty Scarratt in Chile, but exams for the correspondence theology course are now being sat by over almost 3000 students in fifteen countries.

Sometimes a handful of people in a church will be studying the course, sometimes IFES student groups, sometimes entire networks of pastors and church leaders within denominations.

The course has unexpectedly flourished in one of the most restricted nations for Christian ministry in Latin America. In that country, 1000 students study the course from a group of fifteen that started in 2007. Peter trains pastors there to teach the course in their own churches.

‘In one little Baptist church in the capital, they have sixty people on Tuesday nights studying subjects,’ he says.

The growth has been so dramatic that the Australian-based markers have struggled to keep up, and locals are being trained not only as teachers but exam markers. To read more, click here.

Oak Hill College: Commentary 2011/12

2012-01-19T07:14:00.000-08:00

Oak Hill’s Vice Principal Chris Green looks at the man behind Apple, the late Steve Jobs, in the latest issue of Oak Hill College’s Commentary magazine. To read this issue of Commentary or download it as a 4.8 MB PDF file, click here.

Moving Forward Together A Solemn Assembly: Day 2

2012-01-17T17:17:00.000-08:00

Day 2 of Moving Forward Together A Solemn Assembly began with Morning Prayer. Rwandan Bishop Louis Muvuny preached the sermon, "Wearing the Whole Armor of God." Bishop Muvuny drew to the attention of the gathering that their enemy was not people. They are fighting against the spiritual forces of evil at work in the world. He stressed that to fight spiritual forces requires spiritual weapons.

Next CANA Bishop Julian Dobbs gave an address titled "Come, Let Us Arise and Build." He spoke on six steps that he believed were essential to the replanting of biblical Anglicanism in North America. They included:

1. Confident commitment to biblical truth;
2. Determined dedication to evangelism;
3. Radical investment in church planting;
4. Conduit for new leaders;
5. An Anglican moment; and
6. Dedicated and determined discipleship.

Bishop Dobb's address was followed by a break, after which a panel discussion regarding Moving Forward Together was held. The participants were Archbishop Onesphore Rwaje, Bishop Alexis Bilindabagabo, Bishop Laurent Mbanda, Bishop Louis Muvuny, Bishop Thad Barnum, and Bishop Terrel Glenn. Those present at the gathering were given an opportunity to address questions to the panel of bishops. I did not find this panel discussion particularly informative.

During the course of the panel discussion Bishop Barnum confessed to how he believed that he had injured Archbishop Robert Duncan who was seated in the audience. He apologized to Archbishop Duncan who forgave him. Bishop Glenn also confessed to injuring those over whom he had been bishop through his resignation from the Council of Bishops and apologized to them.

Bishop Glenn told the gathering that what form the "Rwandan convocation" would take and the structure it would adopt would depend upon God. He also told the gathering that he and Bishop Barnum were using ACNA bishops to provide episcopal ministry to churches in the "Rwandan convocation" on the West Coast.

After lunch those present at the gathering attended one of five breakout session. I attend Bishop Bilindabagabo's session, Church Planting in the Tradition of the East African Revival. I plan to write a seperate article on the talk that he gave. Other sessions were Mission Partnerships with Bishop Laurent Mbanda, Clergy Wives with the discussion facilitated by Teresa Glenn, Financing a Movement with discussion facilitated by David Bryan, and "What's So Important About Continuing to be Anglican?" with discussion facilitated by Steve Breedlove.

Day 2 concluded with Evening Prayer. The Rev. Dr. Lyle Dorsett preached the message. He asked those present, "Do you love his appearing?" Did they have that kind of relationship with Jesus where they wanted to see him more than anything else. They could not wait to behold him face to face.

Archbishop Robert Duncan’s address to the Opening Session of Moving Forward Together A Sacred Assembly: An Analysis

2012-01-17T17:09:00.000-08:00

By Robin G. Jordan

Archbishop Robert Duncan’s address to the Opening Session of Moving Forward Together A Sacred Assembly was classic Bob Duncan. It was tailored to his particular audience. In his address Archbishop Duncan sounded themes that he could expect to resonate with an audience primarily composed of charismatics and evangelicals. He also turned on the Duncan charm.

He spoke of how God had given him two Scripture passages for the occasion. He repeatedly emphasized that he was speaking as a sinner. He spoke of his own conversion, pointing out that he share a common identity with those present—“a sinner saved by grace.”

Duncan went on to say that he had learned things from East Africa. It was noteworthy that he did not give any examples of what he had learned.

Duncan stressed that he was” great friend of Rwanda” He also emphasized his friendship with Archbishop Onesphore Rwaje.

Duncan spoke of bringing “some words of wisdom.” He also talked about “images” that he had received from God.

Duncan repeatedly stressed moving forward together throughout the address. The thrust of the address was that the “Rwandan convocation,” as he described his audience should “make common cause” with the ACNS as the AMiA had in the past. “We must be in this together.”

Duncan had the rapt attention of those seated around me. Listening to their verbal agreement to different parts of his address, I believe that if he called for a show of hands in favor of the “Rwandan convocation” affiliating with the ACNA, they would have raised their hands.

Duncan made a number of statements that are worth taking note of. First, he talked about continuing a relationship in mission together with the Rwandans as if the “Rwandan convocation” had left the Anglican Church of Rwanda and become a part of the ACNA.

Second, he spoke of the ACNA needing its church planting expertise.

Third, he talked about a full partnership between the ACNA and the province of Rwanda.

Fourth, he spoke about the need for accountability and discernment in selection of bishops. There was an inference that the ACNA would play a substantial role in the choice of bishops for the “Rwandan convocation.”

Fifth, he touched upon the AMiA having not been fully Anglican. While he may reference to the AMiA not being synodical, he appeared to infer that there was more than the lack of a synodical form of ecclesiastic governance at issue. It is noteworthy that the ACNA itself is not fully synodical and under Duncan’s leadership has been moving toward a more prelatical form of church government.

Sixth he, he stressed, “we are called to go where Jesus is leading.” “It is not about ourselves but our love for others.” This suggested that Duncan was seeking to persuade the folks in the “Rwandan convocation” to believe that Jesus was calling them to go into the ACNA and to dissuade anyone who had qualms about affiliation with the ACNA and might organize resistance to such a move with the argument that they were not doing what Jesus wanted them to do. They were thinking of only themselves.

Communique from Archbishop Eliud regarding the January 4 Reconciliation Meeting between the Anglican Church of Rwanda and the AMiA

2012-01-17T15:37:00.000-08:00

On Wednesday January 4th, 2012 a reconciliation meeting was in Nairobi, Kenya, held between the leaders of the Anglican Mission in America (AMiA) and the Province of the Anglican Church of Rwanda [PEAR] at the invitation of the Most Rev'd Dr. Eliud Wabukala, Archbishop of the Anglican Church of Kenya [ACK] and Chairman of the Primates Council of the Global Fellowship of Confessing Anglicans [GAFCON/FCA}

Present were the Most Rev'd Dr. Elîud Wabukala (ACK), the Most Rev'd Onesphore Rwage (PEAR), the Rt. Rev'd Lauren Mbanda (PEAR), Rt. Rev'd Chuck Murphy (AMiA) and the Rt. Rev'd John Miller (AMiA). Also present were the Most Rev'd Ikechi Nwosu (Church of Nigeria), the Rt. Rev'd Ioseph Kanuku (ACK), the Rt. Rev'd Timothy Ranji (ACK), the Rt. Kalu (ACK) and the Rt. Rev'd Dr. Gideon Githiga (ACK).

The Chairman made it clear that while there had been a painful and very public breakdown in the relationship between the leadership of the Anglican Mission in America and the Anglican Church of Rwanda he was confident that by God's grace reconciliation could be achieved and harmony restored. He invited both sides to present their concerns openly and urged all present to listen prayerfully. To read more, click here.

Virtue Online: RALEIGH, NC: "Moving Forward Together - A Sacred Assembly"

2012-01-17T15:23:00.000-08:00

Many times the names or titles given to these kinds of conferences are a bit of hyperbole. This time, not so much. The atmosphere and the content of this first night seemed to fit the title just fine. There was a tremendous feeling and evidence of unity in all that was spoken and a great awareness of a 'sacred' dimension to the meeting held in the Church of the Apostles here in Raleigh.

The highlights, of course, were addresses and sermons given by Abp. Rwaje of Rwanda and Abp. Duncan of ACNA. Rather than holding out conclusions until the end of the conference very clear statements were made that will provide guidelines for exactly how this group of mixed clergy and laity will indeed, Move Forward Together. To read more, click here.

A Living Text: Moving Forward Together

2012-01-17T15:12:00.000-08:00

AnglicanTV should have videos of yesterday’s sessions up soon, if they don’t already. The first meeting took place at 3:30 in the sanctuary of Church of the Apostles. here in Raleigh. Archbishop Rwaje spoke, telling the gathering: “You are part of us and we are part of you.” He said that those who have ‘deserted’ are welcome back at any time, but that any such move must be orderly – there can be no cheap reconciliation.

Archbishop Duncan then preached, saying that Jesus’ last words to Peter in John were ‘follow me’, just like at the first. The challenge to us is to follow him today, not worrying about where he will take us tomorrow. Archbishop Duncan then said that he wanted to share wisdom with the Moving Forward Together that was gained by the ACNA leadership over the years. To read more, click here.

Moving Forward Together A Solemn Assembly: Opening Session

2012-01-17T05:18:00.000-08:00

I arrived at the Church of the Apostles about an hour before the Opening Session began. I thought that I was early but discovered a throng of folks gathered in the lobby, checking in at one of the tables, or greeting each other or lining up for a latte made with freshly brewed Rwandan coffee. The crowd grew as more people arrived. The crowd was diverse—Millenials as well as Busters and Boomers. The mood was upbeat—no drawn, tense faces; no anxious, worried conversations.

Alan Hawkins, the leader of the Apostles Mission Network, kicked off the Opening Session. He spoke of finding “a home in Anglicanism.” He went on to describe the “Anglican fathers” as “giants upon whose shoulders we stand.” He stressed that an Anglican identity is an identity “worth fighting for.” He enumerated what the Rwandans had offered the Anglican Mission. They most importantly, he stressed, had “offered relationship.” He spoke of those present sharing “a deep affection for the Rwandans.” He went on to say that the main question before the Solemn Assembly would be, “How can we be together?” He acknowledged “a common need for repentance, healing, and reconciliation…” He went on to point out, “the gospel alone could heal our brokenness, our sin.” Hawkins further spoke of the need to hear from the Rwandan bishops and most importantly from the Holy Spirit. Those present were “gathered in sacred assembly to accomplish these things.” He described the gathering as “the first steps in moving forward together.”

Archbishop Onosphore Rwaje and the House of Bishops of Rwanda were introduced as the hosts of the Sacred Assembly. As Archbishop Rwaje and the three bishops who accompanied him were in turn introduced, each received an enthusiastic round of applause.

Patrick Domingos, the rector of the Church of the Apostles, delivered the welcome. He then called for a moment of silence. A deep silence fell upon the gathering.

When Archbishop Rwaje was introduced as the next speaker, the gathering rose to its feet and greeted him with rousing applause.

Archbishop Rwaje told the gathering that he and the three bishops with him were there on the behalf of all the House of Bishops of Rwanda. He emphasized, “the whole House of Bishops is with you.” “There is some conception that we do not walk together,” he said. “We are a united House of Bishops,” he went on to emphasize. “It is the evil one suggesting a divided House of Bishops.”

Archbishop Rwaje went on to welcome those present at the gathering. He extended a special welcome to Archbishop Bob Duncan whom he characterized as “bringing people together in America.”

Archbishop Rwaje stressed that the meeting was a meeting of more than Anglicans. It was a meeting of Christians—“Christians in the family of Anglicans.” He went to say that he and the other bishops were “here to assure you that we are together.” “To say again and again, you are part of us.” “We are here to support you…to reassure you…to be with you.”

Archbishop Rwaje pointed out, “We are wounded.” “We are wounded healers.” “We are here to heal each other.” “We are all wounded.” Those present were gathered to “look for ways and means to heal others and to heal ourselves.”

Archbishop Rwaje went on to say, “The Anglican Church is an orderly church and does things in an orderly way.” “Whatever we do, we do to God’s will and direction…we seek God’s guidance.” He stressed, “We are praying for those who are moving away from the Anglican Church of Rwanda.” Our hearts are open to welcome back anyone who has deserted.” He pointed out, “There is a cost to reconciliation.” It requires repentance and forgiveness. He went on to say that Christ’s death on the cross showed the necessity of reconciliation.

I plan to post a seperate analysis of Archbishop Robert Duncan's address to the Opening Session.

Why Church Planting?

2012-01-16T08:31:00.000-08:00

Obviously, I’m passionate about church planting. On the blog of the Acts 29 Network is a great article that echoes my heart about the matter. It’s an adaptation of a writing by Tim Keller, and it really reflects the reason why we’re planning on planting out of Grace Hills as soon as possible. To read more, click here.

My Church Model Is Better Yours

2012-01-16T08:25:00.000-08:00

“The Mega Church is the best!”

“No! The House/Organic Church is the best!”

“No way, bro! The Hipster Church is the best!”

“The Traditional Church was good for the Apostle Paul, therefore it is still the best!”

We slam the Mega Church, saying it’s “too corporate and shallow.”

We slam the House Church/Organic Church as just “a bunch of bitter and disgruntled people who were burned in a Mega Church, so that now they just want to meet together with a ‘four and no more’ mentality.”

We slam the Hipster Church as too “technologically driven and entertainment-based, with music so loud it will bruise your internal organs.”

And we slam the Traditional Church as “dead and irrelevant.” To read more, click here.

How can I make sure I'm applying what I'm learning in Bible study?

2012-01-16T08:16:00.000-08:00

Cindy was in the Bible study I led for three years. She always answered the questions and participated in the discussion. She accumulated a lot of knowledge, but her life never changed.

I have puzzled a lot over people like Cindy. I've met quite a few over the years. It seems that some people never move beyond head knowledge to heart knowledge. There are numerous reasons for this; I've listed three below. Evaluate which of these could problems in your Bible study. To read more, click here.

Backpacks of Mercy

2012-01-16T07:04:00.000-08:00

Practice mercy by filling school supply kits.

This service project can be done throughout the year as schools and students often need new supplies. It also serves as a great way to talk with your group about showing mercy to others. To read more, click here.

Muslim Extremists Strike at Christians in East African Isles

2012-01-16T06:57:00.000-08:00

In Zanzibar, two church buildings razed; in Comoros, a Christian suffers disease, shunning.

Far from the world media’s gaze in remote islands off the eastern coast of Africa, church buildings are razed and Christians are ostracized and imprisoned for their faith – leaving one with a skin disease.

On Tanzania’s island of Zanzibar, in one week-long stretch last month Muslim extremists destroyed two church buildings, Christian leaders said. The extremists torched the building of the Pentecostal Evangelical Fellowship of Africa in Mtufani Mwera, about 12 kilometers (seven miles) from Zanzibar town, at 7 p.m. on Dec. 3, said Pastor Julius Makoho. Damages were estimated at 1.5 million Tanzania shillings (US$9,350).

“When I arrived at the scene of incident Sunday morning, I found that the church had been reduced to ashes, with bottles seen close by that could be petrol or paraffin that could have been used for the burning of the church building,” Pastor Makoho said.

As the assailants fled, said one church member who requested anonymity, “I heard them shouting, ‘We do not want a church in this area!’”

To date no arrests have being made.

Daniel Kwilembe, bishop of the 80-member church, said authorities on the predominantly Muslim archipelago tend to take no action in crimes against Christians. Bishop Fabian Obedi of the Pentecostal Evangelical Church of Zanzibar concurred. To read more, click here.

Karnataka Most Dangerous State in India for Christians

2012-01-16T06:32:00.000-08:00

Southern state remains most volatile place for third straight year.

Attacks on Christians accelerated over the Christmas and New Year’s holidays in the south Indian state of Karnataka, which was identified as the most unsafe place for the religious minority for the third consecutive year in 2011.

With 49 cases of violence and hostility against Christians in 2011, Karnataka remained the state with the highest incidence of persecution, according to the Evangelical Fellowship of India’s annual report, “Battered and Bruised…”

The Global Council of Indian Christians (GCIC), which is based in Karnataka’s capital of Bengaluru and initially reported most of the incidents, also documented at least six anti-Christian attacks between Christmas Eve 2011 and New Year’s Day. To read more, click here.

Anglican Mission Winter Conference ends

2012-01-16T05:48:00.000-08:00

The Anglican Mission closed their winter conference Saturday, January 14 in Houston. Amid the context of morning worship, Bishops Phil Jones and TJ Johnson drew summaries for those in attendance from their own times of doubt and uncertainty. The conference theme was the Work of the Holy Spirit. The final encouragement was to embrace the Spirit and follow the work he has already begun. To read more, click here.

In response to this article, I posted the following comment, which is awaiting moderation.

Cheryl,

One part of your article puzzled me:

“Some priests and parishes in the Mission will decide that they have to have classical catholic/Anglican structures and certainty of authority; hierarchy, if you will. They will be released to other jurisdictions.”

The Anglican Mission already has a very hierarchical structure with Chairman Chuck Murphy at the top of the hierarchy, the Council of Bishops under him, and the network leaders under the bishops. The Anglican has no equivalent of a synod involving clergy and laity at any of these levels. I would think that folks would want to leave the Anglican Mission because it is too hierarchical. The local mission networks do not determine what mission propjects they undertake. They submit proposals to the Board of Directors at Anglican Mission national headquarters and the Chairman and the Board of Directors determine whether or not the mission project is funded. The funding does not come from the local mission networks but from Anglican Mission national headquarters. To my knowledge there has been no proposals for changes in this structure.

The major proposed change is that the Anglican Mission would no longer be accountable to an Anglican province but would be wholly independent with the three retired Primates serving as a College of Consultors, that is, as an advisory body to the Chairman. In an organizational chart of the Anglican Mission, the College of Consultors would be a lateral structure, not above the Chairman in the hierarchy of the organization.

Something to which very little attention has been drawn is that The Episcopal Church as a legal entity is a missionary society–The Domestic and Foreign Missionary Society. In morphing the Anglican Mission into an independent missionary society, Bishop Murphy and the Anglican Mission Leadership Council is essentially morphing the Anglican Mission into a new denomination–Anglican in name but arguably not Anglican in its commitment to the classic formularies and historic Anglicanism. It is certainly not Anglican in its structure. Its structure is a hybrid of organizational elements taken from the Roman Catholic Church and corporate America.

Your Church Isn't Missional If…

2012-01-15T18:22:00.000-08:00

If you are the pastor/church leader who is running around declaring that your church is “missional,” then there’s a good shot your probably not.

Before you get angry let me ask a few questions… To read more click here.

The Anglican Autumn

2012-01-15T17:01:00.000-08:00

2011 saw the collapse of governments across the Middle East in a broad move later dubbed the Arab Spring. A major catalyst for this implosion was the strength of people connecting on the internet through Twitter, Facebook and blogs. The medium of the internet exposed these governments to scrutiny that had not previously existed. Leaders who were used to acting with impunity were suddenly exposed to a very public check on their power, and they did not respond well.

Former Anglican Archbishop Moses Tay remarked on this upheaval during the AMiA Winter Conference, where he said: “Global shaking [was] affecting the church as well. We had a year of global shaking in the Middle East and everywhere else and here we have the church being shaken as well.” Indeed, a distinctively Anglican social media, born during the initial struggles with TEC, gained its sea legs during the Fall of 2010 in what we might call the Anglican Autumn. To read more, click here.

Why Did AMiA Break Away from the Anglican Province of Rwanda?

2012-01-14T10:30:00.000-08:00

On December 5,2011,after 11 years as a mission of the Anglican Province of Rwanda, the Anglican Mission in America (AMiA) abruptly broke away from the Church of Rwanda,thereby severing its ties to the worldwide Anglican Communion. This article and the appended timeline are an effort to summarize what happened from the perspective of the Rwandan House of Bishops, based on extensive interviews with the bishops as well as public documents. To read more click here.

The Nairobi Communiqué that Wasn’t

2012-01-14T10:20:00.000-08:00

Ten days ago, Anglican Ink announced that there was a “make or break” meeting about to occur in Nairobi, Kenya for the resigned bishop Chuck Murphy. We now know that other attendees included the Primate of Kenya and head of GAFCON, Archbishop Eliud Wabukala, Archbishop Rwaje and Bishop Mbanda from Rwanda, resigned bishops Murphy and Miller, and other bishops from Nigeria.... To read more, click here.

AMiA and ACNA – Guessing at the Status

2012-01-14T10:01:00.000-08:00

In an attempt to decipher where exactly the Pawleys Island group will end up affiliating (if anywhere), let’s look at some of the statements that have been made. My sources here are Virtue Online articles, Archbishop Duncan’s Pastoral Letter and the words of Bishop John Miller from the Winter Conference. To date, we have not heard from Rwanda or GAFCON, but only from ACNA and the Pawleys leadership, so this story is being told from one perspective....To read more, click here.