వై డో వే మాకే ది చోఇస్ తో వర్షిప్ అట సెర్తిన్ చర్చి? వై అంగ్లికాన్? వై లుతేరన్? వై మేతోదిస్ట్? వై బాప్టిస్ట్?
ఫర్ మెనీ ఇట్ ఈజ్ తేఒలోగికాల్, ఫర్ ఒతేర్స్ సుల్తురాల్, అండ్ ఒతేర్స్ ఇట్ ఈజ్ బెకాఉసే వ్హేరే ఎవేర్యోనే ఎల్సే సీంస్ తో గో అండ్ ఫర్ అ మైనారిటీ, ఇట్ ఈజ్ బెకాఉసే ఆప్ తేఇర్ ఎస్కాపే ఆప్ బేఇంగ్ సీం!
బట్ వ్హిలె వే అరె ద్రవ్న్ తో ది బ్యూటిఫుల్ బిల్డింగ్స్, వాట్ అబౌట్ ది ఫుందమెంతల్స్ ఆప్ ది క్రిస్టియన్ ఫిత్? కాన్ యు రియల్లీ ఫాలో డాక్త్రిన్స్ తాత యు డో నాట్ బెలిఎవే ఇన్? ఫర్ మెనీ థిస్ హైపోక్రాచి దోఎస్ నాట్ సీం తో బె అ ప్రాబ్లం అస్ థెయ్ వర్షిప్ ఇన్ ప్లసుస్ వ్హేరే అపోస్తాచి ఈజ్ తోటల్లి ఒకే.
ఈఫ్ వే అరె ఆల్ తో బె త్రులి బెలిఎవేర్స్ అండ్ ఫోల్లోవేర్స్ ఆప్ ఔర్ లార్డ్ & సవిఔర్, జీసస్ క్రైస్ట్, తేన వే నీడ్ అస్ ది బాడీ ఆప్ క్రైస్ట్ తో బె ట్రూ తో ది వర్డ్! బట్ వే తెండ్ తో ఫాలో ది ఐడియా ఆప్ ది వరల్డ్, వ్హేరే ది డెవిల్ ఈజ్ గివెన్ హిస్ ఒవ్న్ ప్లయ్గ్రౌండ్ & ఉంతిల్ వే ఫోకస్ ఉపోన్ ది ప్రేఅచింగ్ ఆప్ ది వర్డ్, వే విల్ కంటిన్యూ తో లై తో ఔర్సేల్వేస్, అస్ వెల్ అస్ గాడ్!
Wednesday, 30 April 2008
लुक आउट!
अस यू प्रोसेद आउट ऑफ़ यौर हौस, यू नोटिस अ सेंस ऑफ़ बीइंग वात्चेद! अरे यू गोइंग क्रेजी? नो, वेल्कोमे टू थे इनलैंड एम्पिरे, वेयर स्तुपिदिटी इस अन अर्त्फोर्म एंड इन्तेर्फेरिंग विथ ओथेर पीपुल्स बुसिनेस अ हॉबी!
जेसुस सैद: "इ ऍम थे वे, थे ट्रुथ & थे लाइफ; व्हो एवर बेलिएवेस इन मी विल रेसिवे एतेर्नल लाइफ"(जॉन १४)
बुत अस च्रिस्तिंस, वे विल बे हौंदेद एंड तेद, एस्पेसिअल्ली व्हें वे स्पेअक थे ट्रुथ! बुत वे मुस्त होल्ड ओंतो थे ट्रुथ एंड बे गुअर्देद अगेन्स्ट थे एविल ठाट इस अरौंद उस.
जेसुस सैद: "इ ऍम थे वे, थे ट्रुथ & थे लाइफ; व्हो एवर बेलिएवेस इन मी विल रेसिवे एतेर्नल लाइफ"(जॉन १४)
बुत अस च्रिस्तिंस, वे विल बे हौंदेद एंड तेद, एस्पेसिअल्ली व्हें वे स्पेअक थे ट्रुथ! बुत वे मुस्त होल्ड ओंतो थे ट्रुथ एंड बे गुअर्देद अगेन्स्ट थे एविल ठाट इस अरौंद उस.
Sunday, 27 April 2008
Why Bother?
For centuries, church attendance was not a choice but a requirement. Within the jurisdiction of the Church of England, it took a different position, with it being a legal requirement! The penalty was a fine for non-attendance. This was even true of those moved away from the establishment within the Church of England.
For the wealthy, this was not a problem, yet very few of the aristocracy or the self-made businessman seek worship outside of the establishment. Once the Industrialisation of England took hold of Victorian England, the actual "Religious Map" did have a different look. Alongside this development, was a desire for spiritual freedom, seeing the growth of: Baptists, Congregationalists and then Methodists. But it was not limited to what we call "Mainline", as the new developments that were pouring out of America also gained development in every part of the country.
But now as we have been speeding through the twenty first century, attendance at church, any church is declining to the point, that many are closing ,as they are now financially not viable, making them a serious problem. This with this the shortage of willing candidates to seeing a calling in the ordained ministry, puts all Denominations into a situation that they felt would never ever arrive.
As the church has become a social club for like-minded people, many who have not been brought up within the church, ask the question: "Why Bother"? The answer is simple, do we want people to live or die? Not physically, but Spiritually! We need to nurture faith, we need build up a core of relationships with the living Christ, but how can we when the socially deprived, the poorly educated and those who yearn for the Love of God feel like they are exiled by the Religious Snobbery that perpetuates every Denomination.
God loves us so much ,that his own son: Jesus Christ suffered death for all. This "Penal Substitution" that is so difficult to understand is all that is continuing to separate us now from God. While we seek relationships in our lives, God seeks a relationship with us, so that we can become inheritors of the riches of Heaven. So why bother with church? Because Our Lord, seeks to build up the Body of Christ, through the Fellowship of Believers, as we meet together for worship, praise & prayer and empower each other for the ultimate Love of God.
For the wealthy, this was not a problem, yet very few of the aristocracy or the self-made businessman seek worship outside of the establishment. Once the Industrialisation of England took hold of Victorian England, the actual "Religious Map" did have a different look. Alongside this development, was a desire for spiritual freedom, seeing the growth of: Baptists, Congregationalists and then Methodists. But it was not limited to what we call "Mainline", as the new developments that were pouring out of America also gained development in every part of the country.
But now as we have been speeding through the twenty first century, attendance at church, any church is declining to the point, that many are closing ,as they are now financially not viable, making them a serious problem. This with this the shortage of willing candidates to seeing a calling in the ordained ministry, puts all Denominations into a situation that they felt would never ever arrive.
As the church has become a social club for like-minded people, many who have not been brought up within the church, ask the question: "Why Bother"? The answer is simple, do we want people to live or die? Not physically, but Spiritually! We need to nurture faith, we need build up a core of relationships with the living Christ, but how can we when the socially deprived, the poorly educated and those who yearn for the Love of God feel like they are exiled by the Religious Snobbery that perpetuates every Denomination.
God loves us so much ,that his own son: Jesus Christ suffered death for all. This "Penal Substitution" that is so difficult to understand is all that is continuing to separate us now from God. While we seek relationships in our lives, God seeks a relationship with us, so that we can become inheritors of the riches of Heaven. So why bother with church? Because Our Lord, seeks to build up the Body of Christ, through the Fellowship of Believers, as we meet together for worship, praise & prayer and empower each other for the ultimate Love of God.
Friday, 11 April 2008
What Are You??!!
In this day and age, we hear alot about Churchmanship: Orthodox, Traditional, Anglo-Catholic, Liberal catholic, High Church,Liberal,Middle of the Road, Low Church,Evangelical & Charismatic!! What a list, but does all this mean? Many are grouped together, while others are seperated from the rest.
These are Anglican terms that are generally not used in other circles, but what about Baptists & Methodists & Presbyterians & Congregationalists? They are labeled Liberals & Evangelicals, but very little else. So what is this telling us? While no one would disagree that Baptism & Communion are extremely important, some develop a theology that reaches further than Sacedolism. Will we ever see just Catholics, Liberals & Evangelicals? When we dispense with our Liturgy that stands out as different or will we ever return to the New Testament of Church, looking towards the Bible and God's direction rather that of The World?
Unknown to many there are Anglicans that practise "Believer's Baptism" & celebrate Communion once a month. Is this not a formula for a Baptist congregation? On the same level, there are Baptists that use wine & administer it every week; how Anglican are they?
As for many Evangelical churches; whether non-Denominational, Anglican,Methodist,Congregational,Presbyterian or baptist, it can be differcult to see the Denominational lines;so what does this mean? Will there be a day of Evangelical grouping as a single Church?
In many UK Universities, the student church tends to fall into one of three: Anglican, methodist or Baptist! For the majority of the students, it is not a matter of the name over the door, but due to the fact they represent the Evangelical emphasis that students look for. Following graduation, many will return to their Denomination of origin.For the more Catholic regions, especially in the North of England in areas, such as Leeds & Hexham(Newcastle), the same approach occurs; many students will become Catholic for their student days & a few , a majority will embrace their new experience.
In the end a three party structure is emerging: Catholic, Liberal & Evangelical, coming from all Denominations, with the dominant forces like the US, being from the Roman Catholic Church & Baptist Church,as people seek; Love, Understanding & Knowledge of the Word of God.
These are Anglican terms that are generally not used in other circles, but what about Baptists & Methodists & Presbyterians & Congregationalists? They are labeled Liberals & Evangelicals, but very little else. So what is this telling us? While no one would disagree that Baptism & Communion are extremely important, some develop a theology that reaches further than Sacedolism. Will we ever see just Catholics, Liberals & Evangelicals? When we dispense with our Liturgy that stands out as different or will we ever return to the New Testament of Church, looking towards the Bible and God's direction rather that of The World?
Unknown to many there are Anglicans that practise "Believer's Baptism" & celebrate Communion once a month. Is this not a formula for a Baptist congregation? On the same level, there are Baptists that use wine & administer it every week; how Anglican are they?
As for many Evangelical churches; whether non-Denominational, Anglican,Methodist,Congregational,Presbyterian or baptist, it can be differcult to see the Denominational lines;so what does this mean? Will there be a day of Evangelical grouping as a single Church?
In many UK Universities, the student church tends to fall into one of three: Anglican, methodist or Baptist! For the majority of the students, it is not a matter of the name over the door, but due to the fact they represent the Evangelical emphasis that students look for. Following graduation, many will return to their Denomination of origin.For the more Catholic regions, especially in the North of England in areas, such as Leeds & Hexham(Newcastle), the same approach occurs; many students will become Catholic for their student days & a few , a majority will embrace their new experience.
In the end a three party structure is emerging: Catholic, Liberal & Evangelical, coming from all Denominations, with the dominant forces like the US, being from the Roman Catholic Church & Baptist Church,as people seek; Love, Understanding & Knowledge of the Word of God.
Thursday, 10 April 2008
Mission Statement, as agreed by the American Anglican Council
STATEMENT OF FAITH(Also known as "A Place to Stand")
The mission of the Church, according to Jesus' Great Commission, is 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, and teaching them to obey everything that I have commanded you" (Matthew 28:19-20). In a fresh commitment to that mission, we join together in common confession of the Gospel and in a radical commitment to support one another in accordance with classical Anglican orthodoxy.
A COMMON CONFESSION OF THE GOSPEL
The Gospel and the Triune God: We rejoice in the grace of the Triune God, who has forgiven our sins and given us redemption in Jesus Christ. We proclaim the Gospel of Jesus Christ, fully human and fully divine, who became incarnate from the Virgin Mary, lived a life of perfect obedience to his heavenly Father, died on the cross to atone for the sins of the world, and rose bodily in accordance with the Scriptures. God the Holy Spirit draws us to faith in Jesus Christ, through whom alone we are justified and found acceptable by God the Father.
Christian Obedience: We confess Jesus as the Lord to whom all authority in heaven and earth has been given by the Father. We commit ourselves to follow him and love him above all else and to conform our lives to his example and teaching by the grace of the Holy Spirit.
Holy Scripture: We believe all Scriptures were "written for our learning" (Romans 15:4), that they are "God's Word written," and that we are to "hear, read, mark, learn, and inwardly digest them." We commit ourselves to regular Bible study and to preach and teach only that which is in accordance with Holy Scripture.
Congregational Life: We hold corporate worship, discipleship, and mission to be interconnected and indispensable aspects of our response to God as he revealed himself to us in Jesus Christ. We are committed to being sacrificially involved in all three aspects of congregational life.
Mission and Missions: The Risen Lord commissioned his disciples to preach the gospel and to follow his commandments. The mission of the Church includes both evangelistic proclamation and deeds of love and service. We commit ourselves and our resources to this mission, both locally and to the uttermost parts of the earth. We affirm our particular responsibility to know, love, and serve the Lord in our local settings and contexts. Since the biblical pattern of witness moves from the local to the global, we will endeavor to be well-informed about our local communities and active in church planting, evangelism, service, social justice, and cross-cultural, international mission, with particular concern for the poor and the unreached peoples of the world.
Historic Faith, Ecumenical Vision: We affirm the Faith of the Church as it is set forth in the Nicene and Apostles' Creeds and in the classical Prayer Book tradition, including those documents contained in the "Historical Documents" section of the 1979 Book of Common Prayer (BCP p.863). We further affirm the principles of the Chicago-Lambeth Quadrilateral (BCP p.876) as an expression of the normative authority of Holy Scripture and as a basis for our present unity with brothers and sisters in the Anglican Communion and for the future reunion of all the divided branches of Christ's one holy, catholic and apostolic Church.
CONTEMPORARY IMPLICATIONS OF THE GOSPEL
Christian mission is rooted in unchanging biblical revelation. At particular times, however, specific challenges to authentic faith and holiness arise which require thoughtful and vigorous response. We therefore speak to the following issues of our time and culture.
The Uniqueness of Jesus Christ: While religions and philosophies of the world are not without elements of truth, Jesus Christ alone is the full revelation of God. In and through the Gospel, Jesus judges and corrects all views and doctrines. All persons everywhere need to learn of him, come to know and believe in him, and receive forgiveness and new life in him, as there is no other name given under heaven by which we must be saved (Acts 4:12).
Church and State: Biblical social commandments and Christian ethical principles are foundational to the well-being of every society. Recognizing the call of Christians to be faithful witnesses and a challenging presence in society, we are committed to seek ways to express these commandments and principles in all spheres of life, including the public life of the nation.
Sanctity of Life: All human life is a sacred gift from God and is to be protected and defended from conception to natural death. We will uphold the sanctity of life and bring the grace and compassion of Christ to those who face the realities of previous abortion, unwanted pregnancy, and end-of-life illness.
True Inclusivity: In grateful response to Christ Jesus, in whom there is neither Jew nor Greek, slave nor free, male nor female, we will extend the welcome of the Church to every person, regardless of race, sex, social or economic status, sexual orientation, or past behavior. We will oppose prejudice in ourselves and others and renounce any false notion of inclusivity that denies that all are sinners who need to repent.
Marriage, Family, and the Single Life: God has instituted marriage to be a life-long union of husband and wife, intended for their mutual joy, help, and comfort, and, when it is God's will, for the procreation and nurture of children. Divorce is always contrary to God's original intention, though in a fallen world it is sometimes a tragic necessity. The roles of father and mother, exercised in a variety of ways, are God-given and profoundly important since they are the chief providers of moral instruction and godly living. The single life, either by call or by circumstance, is honored by God. It is therefore important for unmarried persons to embrace and be embraced by the Christian family.
Human Sexuality: Sexuality is inherent in God's creation of every human person in his image as male and female. All Christians are called to chastity: husbands and wives by exclusive sexual fidelity to one another and single persons by abstinence from sexual intercourse. God intends and enables all people to live within these boundaries, with the help and in the fellowship of the Church.
MINISTRY IN THE ANGLICAN COMMUNION
We desire to be supportive of congregations, dioceses, provinces, and structures of the Anglican Communion as an expression of the one holy, catholic and apostolic Church. However, when there arise within the Church at any level tendencies, pronouncements, and practices contrary to biblical, classical Anglican doctrine and moral standards, we must not and will not support them. Councils can err and have erred, and the Church has no authority to embrace any doctrine or practice contrary to the clear teaching of Holy Scripture and the historic faith. When teachings and practices contrary to Scripture and to this orthodox Anglican perspective are permitted within the Church - or even authorized by conventions or synods - we, in obedience to God, will disassociate ourselves from those specific teachings and practices and will resist them in every way possible.INVITATION TO ASSOCIATION
We invite all Anglicans in the Americas who concur in this classical Anglican perspective, to stand with us for mutual enlightenment, encouragement, mission, and ministry, and, where necessary, for protection of the right to live and minister in obedience to Scripture, Anglican tradition, and conscience. We further invite all persons who share this faith to stand with us.
The mission of the Church, according to Jesus' Great Commission, is 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, and teaching them to obey everything that I have commanded you" (Matthew 28:19-20). In a fresh commitment to that mission, we join together in common confession of the Gospel and in a radical commitment to support one another in accordance with classical Anglican orthodoxy.
A COMMON CONFESSION OF THE GOSPEL
The Gospel and the Triune God: We rejoice in the grace of the Triune God, who has forgiven our sins and given us redemption in Jesus Christ. We proclaim the Gospel of Jesus Christ, fully human and fully divine, who became incarnate from the Virgin Mary, lived a life of perfect obedience to his heavenly Father, died on the cross to atone for the sins of the world, and rose bodily in accordance with the Scriptures. God the Holy Spirit draws us to faith in Jesus Christ, through whom alone we are justified and found acceptable by God the Father.
Christian Obedience: We confess Jesus as the Lord to whom all authority in heaven and earth has been given by the Father. We commit ourselves to follow him and love him above all else and to conform our lives to his example and teaching by the grace of the Holy Spirit.
Holy Scripture: We believe all Scriptures were "written for our learning" (Romans 15:4), that they are "God's Word written," and that we are to "hear, read, mark, learn, and inwardly digest them." We commit ourselves to regular Bible study and to preach and teach only that which is in accordance with Holy Scripture.
Congregational Life: We hold corporate worship, discipleship, and mission to be interconnected and indispensable aspects of our response to God as he revealed himself to us in Jesus Christ. We are committed to being sacrificially involved in all three aspects of congregational life.
Mission and Missions: The Risen Lord commissioned his disciples to preach the gospel and to follow his commandments. The mission of the Church includes both evangelistic proclamation and deeds of love and service. We commit ourselves and our resources to this mission, both locally and to the uttermost parts of the earth. We affirm our particular responsibility to know, love, and serve the Lord in our local settings and contexts. Since the biblical pattern of witness moves from the local to the global, we will endeavor to be well-informed about our local communities and active in church planting, evangelism, service, social justice, and cross-cultural, international mission, with particular concern for the poor and the unreached peoples of the world.
Historic Faith, Ecumenical Vision: We affirm the Faith of the Church as it is set forth in the Nicene and Apostles' Creeds and in the classical Prayer Book tradition, including those documents contained in the "Historical Documents" section of the 1979 Book of Common Prayer (BCP p.863). We further affirm the principles of the Chicago-Lambeth Quadrilateral (BCP p.876) as an expression of the normative authority of Holy Scripture and as a basis for our present unity with brothers and sisters in the Anglican Communion and for the future reunion of all the divided branches of Christ's one holy, catholic and apostolic Church.
CONTEMPORARY IMPLICATIONS OF THE GOSPEL
Christian mission is rooted in unchanging biblical revelation. At particular times, however, specific challenges to authentic faith and holiness arise which require thoughtful and vigorous response. We therefore speak to the following issues of our time and culture.
The Uniqueness of Jesus Christ: While religions and philosophies of the world are not without elements of truth, Jesus Christ alone is the full revelation of God. In and through the Gospel, Jesus judges and corrects all views and doctrines. All persons everywhere need to learn of him, come to know and believe in him, and receive forgiveness and new life in him, as there is no other name given under heaven by which we must be saved (Acts 4:12).
Church and State: Biblical social commandments and Christian ethical principles are foundational to the well-being of every society. Recognizing the call of Christians to be faithful witnesses and a challenging presence in society, we are committed to seek ways to express these commandments and principles in all spheres of life, including the public life of the nation.
Sanctity of Life: All human life is a sacred gift from God and is to be protected and defended from conception to natural death. We will uphold the sanctity of life and bring the grace and compassion of Christ to those who face the realities of previous abortion, unwanted pregnancy, and end-of-life illness.
True Inclusivity: In grateful response to Christ Jesus, in whom there is neither Jew nor Greek, slave nor free, male nor female, we will extend the welcome of the Church to every person, regardless of race, sex, social or economic status, sexual orientation, or past behavior. We will oppose prejudice in ourselves and others and renounce any false notion of inclusivity that denies that all are sinners who need to repent.
Marriage, Family, and the Single Life: God has instituted marriage to be a life-long union of husband and wife, intended for their mutual joy, help, and comfort, and, when it is God's will, for the procreation and nurture of children. Divorce is always contrary to God's original intention, though in a fallen world it is sometimes a tragic necessity. The roles of father and mother, exercised in a variety of ways, are God-given and profoundly important since they are the chief providers of moral instruction and godly living. The single life, either by call or by circumstance, is honored by God. It is therefore important for unmarried persons to embrace and be embraced by the Christian family.
Human Sexuality: Sexuality is inherent in God's creation of every human person in his image as male and female. All Christians are called to chastity: husbands and wives by exclusive sexual fidelity to one another and single persons by abstinence from sexual intercourse. God intends and enables all people to live within these boundaries, with the help and in the fellowship of the Church.
MINISTRY IN THE ANGLICAN COMMUNION
We desire to be supportive of congregations, dioceses, provinces, and structures of the Anglican Communion as an expression of the one holy, catholic and apostolic Church. However, when there arise within the Church at any level tendencies, pronouncements, and practices contrary to biblical, classical Anglican doctrine and moral standards, we must not and will not support them. Councils can err and have erred, and the Church has no authority to embrace any doctrine or practice contrary to the clear teaching of Holy Scripture and the historic faith. When teachings and practices contrary to Scripture and to this orthodox Anglican perspective are permitted within the Church - or even authorized by conventions or synods - we, in obedience to God, will disassociate ourselves from those specific teachings and practices and will resist them in every way possible.INVITATION TO ASSOCIATION
We invite all Anglicans in the Americas who concur in this classical Anglican perspective, to stand with us for mutual enlightenment, encouragement, mission, and ministry, and, where necessary, for protection of the right to live and minister in obedience to Scripture, Anglican tradition, and conscience. We further invite all persons who share this faith to stand with us.
