Here’s a quick list of some of the main tenets of our
faith.
GOD
God
is the Creator and Ruler of the universe. He has eternally existed in three
persons: the Father, the Son and the Holy Spirit. These three are co-equal and
are one God.
Genesis 1:1,26,27; 3:22; Psalm 90:2; Matthew 28:19; 1 Peter 1:2; 2 Corinthians
13:14
MAN
Man
is made in the spiritual image of God, to be like Him in character. He is the
supreme object of God’s creation. Although man has tremendous potential for
good, he is marred by an attitude of disobedience toward God called
"sin". This attitude separates man from God.
Genesis 1:27; Psalm 8:3-6; Isaiah 53:6a; Romans 3:23; Isaiah 59:1,2
ETERNITY
Man
was created to exist forever. He will either exist eternally separated from God
by sin, or in union with God through forgiveness and
salvation. To be eternally separated from God is Hell. To be eternally in union
with Him is eternal life. Heaven and Hell are places of eternal existence.
John 3:16; John 2:25; John 5:11-13; Romans 6:23; Revelation 20:15; 1 John
5:11-12; Matthew 25:31-46
JESUS
CHRIST
Jesus
Christ is the Son of God. He is co-equal with the Father. Jesus lived a sinless
human life and offered Himself as the perfect sacrifice for the sins of all men
by dying on a cross. He arose from the dead after three days to demonstrate His
power over sin and death. He ascended to Heaven´s glory and will return again
to earth to reign as King of kings, and Lord of lords.
Matthew 1:22,23; Isaiah 9:6; John 1:1-5, 14:10-30; Hebrews 4:14,15; 1
Corinthians 15:3,4; Romans 1:3,4; Acts 1:9-11; 1 Timothy 6:14,15; Titus 2:13
SALVATION
Salvation
is a gift from God to man. Man can never make up for his sin by
self-improvement or good works. Only by trusting in Jesus Christ as God’s offer
of forgiveness can man be saved from sin’s penalty. Eternal life begins the
moment one receives Jesus Christ into his life by faith.
Romans 6:23; Ephesians 2:8,9; John 14:6, 1:12; Titus 3:5; Galatians 3:26;
Romans 5:1
ETERNAL
SECURITY
Because
God gives man eternal life through Jesus Christ, the believer is secure in
salvation for eternity. Salvation is maintained by the grace and power of God,
not by the self-effort of the Christian. It is the grace and keeping power of
God that gives this security.
John 10:29; 2 Timothy 1:12; Hebrews 7:25;
10:10,14;
1 Peter 1:3-5
THE HOLY
SPIRIT
The
Holy Spirit is equal with the Father and the Son as God. He is present in the
world to make men aware of their need for Jesus Christ. He also lives in every
Christian from the moment of salvation. He provides the Christian with power
for living, understanding of spiritual truth, and guidance in doing what is
right. The Christian seeks to live under His control daily.
2 Corinthians 3:17; John 16:7-13, 14:16,17; Acts 1:8; 1 Corinthians 2:12, 3:16;
Ephesians 1:13; Galatians 5:25; Ephesians 5:1
THE BIBLE
The Bible is God’s word to all men. It was written by human authors, under the
supernatural guidance of the Holy Spirit. It is the supreme source of truth for
Christian beliefs and living. Because it is inspired by God, its truth is without
error.
2 Timothy 3:16; 2 Peter 1:20,21; 2 Timothy 1:13; Psalm
119:105,160, 12:6; Proverbs 30:5
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The Apostles' Creed
I
believe in God, the Father Almighty,
the Creator of heaven and earth,
and in Jesus Christ, His only Son, our Lord:
Who was conceived of the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died, and was buried.
He descended into hell.
The third day He arose again from the dead.
He ascended into heaven
and sits at the right hand of God the Father Almighty,
whence He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic* church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and life everlasting. Amen.
*The
word "catholic" refers not to the Roman Catholic Church, but to the
universal church of the Lord Jesus Christ.
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The Nicene Creed
I believe in one God, the Father Almighty, Maker
of heaven and earth, and of all things visible and invisible.
And in one Lord Jesus Christ, the only-begotten Son of
God, begotten of the Father before all worlds; God of God, Light of Light, very
God of very God; begotten, not made, being of one substance with the Father, by
whom all things were made.
Who, for us men for our salvation, came down from
heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made
man; and was crucified also for us under Pontius Pilate; He suffered and was
buried; and the third day He rose again, according to the Scriptures; and
ascended into heaven, and sits on the right hand of the Father; and He shall
come again, with glory, to judge the quick and the dead; whose kingdom shall
have no end.
And I believe in the Holy Ghost, the Lord and Giver of
Life; who proceeds from the Father and the Son; who with the Father and the Son
together is worshipped and glorified; who spoke by the prophets.
And I believe one holy catholic and apostolic Church.
I acknowledge one baptism for the remission of sins; and I look for the
resurrection of the dead, and the life of the world to come. Amen.
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Articles of Religion of
the Anglican Church
A Contemporary Version of the 39 Articles of Religion
- from An English Prayer Book with permission from the Church Society.
PART I: The Substance of the Faith (Articles 1-5)
1. Faith in the Holy Trinity
There is only one living and true God, who is eternal and
without body, indivisible and invulnerable. He is of infinite power, wisdom,
and goodness. He is the maker and preserver of all things both visible and
invisible. Within the unity of the Godhead there are three persons who are of
one substance, power, and eternity-the Father, the Son, and the Holy Spirit.
There is only one living and true God. His existence is everlasting, without
beginning or end. He is a spiritual being, not limited by a body. He is free
from bodily desires and impulses His power, wisdom, and goodness, are infinite.
Of this one true God there are three persons: Father, Son and Holy Spirit. These
three persons are identical in substance, power and eternal existence.
2. The
Word, or Son of God, who became truly man
The Son, who is the Word of the Father, was begotten from eternity of the
Father, and is the true and eternal God, of one substance with the Father. He
took man’s nature in the womb of the blessed virgin
Mary, of her substance, in such as way that two whole and perfect natures, the
Godhead and manhood, were joined together in one person, never to be divided.
Of these two natures, is the one Christ, true God and true man.
He truly suffered, was crucified, died, and was buried, to reconcile the Father
to us (restore a right relationship between the Father and us) and to be a
sacrifice, not only for original guilt but also for all actual sins of men.
3. The descent of Christ into the
realm of the dead
Just as Christ died for us and buried, so also it is to be believed that he
descended into the realm of the dead.
4. The resurrection of Christ
Christ truly rose again from death and took again his body, with flesh, bones,
and all that belongs to the completeness of man’s nature. In this body he
ascended into heaven, where he is now seated until the last day, when he will
return to judge all men.
5. The Holy Spirit
The Holy Spirit proceeds from the Father and the Son. He is of one substance,
majesty, and glory with the Father and the Son, true and eternal God.
PART II: The Rule of Faith (Articles 6-8)
6. The Sufficiency of Scripture for
salvation
Holy Scripture contains all things necessary for salvation. Consequently
whatever is not read in Scripture nor can be proved from Scripture cannot be
demanded from any person to believe it as an article of the faith. Nor is any
such thing to be thought necessary or required for salvation. By holy scripture is meant those canonical books of the Old and
New Testaments whose authority has never been doubted within the church. Listing of 66 canonical books of the Old and New Testaments.
7. The Old Testament
The Old Testament is not contrary to
the New, for in both the Old and New Testaments eternal life is offered to
mankind through Christ. Hence he, being both God and man, is the only mediator
between God and man. Those who pretend that the Patriarchs only looked for
transitory promises must not be listened to. Although the law given by God
through Moses is not binding on Christians as far as its forms of worship and
ritual are concerned and the civil regulations are not binding on any nation
state, nevertheless no Christian is free to disobey those commandments which
may be classified as moral.
8. Of the Three Creeds
The Nicene 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.
(Changed in American BCP) The three creeds, the Nicene Creed, Athanasian Creed,
and that known as the Apostles’ Creed, ought to be wholeheartedly accepted and
believed. This is because their contents may be proved by definite statements
of holy Scripture.
PART III: The Life of Faith (Articles 9-18) Personal
Religion
A. Its Commencement (Articles 9-14)
9. Original or Birth-sin
Original sin is not found merely in the following of Adam’s example (as the
Pelagians foolishly say). It is rather to be seen in the fault and corruption
which is found in the nature of every person who is naturally descended from
Adam. The consequence of this is that man is far gone from his original state
of righteousness. In his own nature he is predisposed to evil, the sinful nature
in man always desiring to behave in a manner contrary to the Spirit. In every
person born into this world there is found this predisposition which rightly
deserves God’s anger and condemnation. This infection within man’s nature
persists even within those who are regenerate. This desire of the sinful
nature, which in Greek is called fronema sarkos and is variously translated the
wisdom or sensuality or affection or desire of the sinful nature, is not under
control of God’s law. Although there is no condemnation for those that believe
and are baptized, nevertheless the apostle states that any such desire is
sinful.
10. Free Will
The condition of man since the fall
of Adam is such that he cannot turn and prepare himself by his own natural
strength and good works for faith and for calling upon the name of the Lord.
Hence we have no power to do good works which are pleasing and acceptable to
God, unless the grace of God through Christ goes before us so that we may have
a good will, and continues to work with us after we are given that good will.
11. The justification of man
We are accounted righteous before God solely on account
of the merit of our Lord and Savior Jesus Christ through faith and not on
account of our own good works or of what we deserve. Consequently the teaching
that we are justified by faith alone is a most wholesome and comforting
doctrine. This is taught more fully in the homily on justification.
12. Good works
Although good works, which are the fruits of faith and follow on after
justification, can never atone for our sins or face the strict justice of God’s
judgment, they are nevertheless pleasing and acceptable to God in Christ and
necessarily spring from a true and living faith. Thus a living faith is as
plainly known by its good works as a tree is known by its fruit.
13. Works before justification
Works done before receiving the grace of Christ and the inspiration of his
Spirit are not pleasing to God. This is because they do not spring out of faith
in Jesus Christ. Nor do they make people fit to receive grace or (as the
schoolmen say) to deserve grace of congruity. On the contrary, because they are
not done as God has willed and commanded that they should be done,
it is undoubtedly the case that they have the nature of sin.
14. Works of supererogation
The concept of voluntary works besides, over and above
God’s commandments, which are sometimes called works of supererogation, cannot
be taught without arrogance and impiety. By them men do declare not only that
they render to God their proper duty but that they actually do more than their
duty. But Christ says: ‘So you also, when you after done everything you were
told to do, should say, “We are unprofitable servants.”
B. Its Course (15-18)
15. Of Christ alone without sin
Christ, who truly took our human nature, was made like us in every respect
except that of sin. From this he was clearly free in both body and spirit. He
came to be the Lamb without blemish who, by the sacrifice of himself once made,
should take away the sins of the world. Sin, as St. John says, was not in him. But all the
rest of us, even though baptized and born again in Christ, still offend in many
ways. if we say we have no sin, we deceive ourselves
and the truth is not in us.
16. Sin after baptism
Not every sin knowingly committed
after baptism is sin against the Holy Spirit and unforgivable. Therefore the
gift of repentance is not to be declared impossible for those who fall into sin
after baptism. After we have received the Holy Spirit we may depart from the
grace given to us and fall into sin, and we may also by the grace of God return
and amend our lives. Therefore those who say that they are incapable of sinning
any more in this life are to be condemned, as are those who deny the
opportunity of forgiveness to those who truly repent.
17. Predestination and election
Predestination to life is the eternal
purpose of God, whereby (before the foundations of the world were laid) he has
consistently decreed by his counsel which is hidden from us to deliver from
curse and damnation those whom he has chosen in Christ out of mankind and to
bring them through Christ to eternal salvation as vessels made for honor. Hence
those granted such an excellent benefit by God are
called according to God’s purpose by his Spirit working at the appropriate
time. By grace they obey the calling; they are freely justified, are made sons
of God by adoption, are made like the image of his only-begotten Son Jesus
Christ, they walk faithfully in good works and at the last by God’s mercy
attain eternal happiness.
The reverent consideration of this subject of
predestination and of our election in Christ is full of sweet, pleasant, and
inexpressible comfort to the godly and to those who feel within themselves the
working of the Spirit of Christ, putting to death the deeds of the sinful and
earthly nature and lifting their minds up to high and heavenly things. This
consideration establishes and confirms their belief in the eternal salvation to
be enjoyed through Christ and kindles a fervent love towards God. But for
inquisitive and unspiritual persons who lack the Spirit of Christ to have the
sentence of God’s predestination continually before their eyes
is a dangerous snare which the devil uses to drive them either into
desperation or into recklessly immoral living (a state no less perilous than
desperation). Furthermore we need to receive God’s promises in the manner in
which they are generally set out to us in holy
Scripture, and in our actions we need to follow that will of God which is
clearly declared to us in the Word of God.
18. Obtaining salvation only by the
name of Christ
Those who presume to say that every person shall be
saved by the rule of life, religion, or sect that he professes, provided he
makes diligent efforts to live by that rule and the light of nature, must be
regarded as accursed. For holy Scripture declares to
us that it is only in the name of Jesus Christ that men must be saved.
PART IV: The Household of Faith (Articles 19-39)
Corporate Religion
A. The Church (19-22)
19. The church
The visible church of Christ
is a congregation of believers in which the pure Word of God is preached and in
which the sacraments are rightly administered according to Christ’s command in
all those matters that are necessary for proper administration. As the churches
of Jerusalem, Alexandria,
and Antioch
have erred, so also the church of Rome has erred, not
only in their practice and forms of worship but also in matters of faith.
20. The authority of the church
The church has authority to decree forms of worship
and ceremonies and to decide in controversies concerning the faith. However, it
is not lawful for the church to order anything contrary to God’s written Word.
Nor may it expound one passage of Scripture so that it contradicts another
passage. So, although the church is a witness and guardian to holy Scripture, it must not decree anything contrary to
Scripture, nor is it to enforce belief in anything additional to Scripture as
essential to salvation.
21. The authority of general councils
[The Twenty-first of the former Articles is omitted; because it is partly of a
local and civil nature, and is provided for, as to the remaining parts of it,
in other Articles] The original 1571, 1662 text of this Article, omitted in the
version of 1801, reads as follows: “General Councils may not be gathered
together without the commandment and will of princes. And when they be gathered
together, (forasmuch as they be an assembly of men, whereof of all not be
governed with the Spirit and Word of God,) they may err, and sometimes have
erred, even in things pertaining unto God. Wherefore things ordained by them as
necessary to salvation have neither strength nor authority, unless it may be
declared that they be taken out of holy Scripture.
22. Purgatory
The Roman doctrine concerning purgatory, pardons,
worshipping, and adoration (both of images and of relics), and the invocation
of saints is a futile thing foolishly conceived and grounded on no evidence of
Scripture. On the contrary this teaching is repugnant to the Word of God.
B. Ministry (23-24)
23. Ministering in the congregation
It is not right for any man to take upon himself the
office of public preaching or of administering the sacraments in the
congregation before he has been lawfully called and sent to perform these
tasks. The lawfully called and sent are those who have been chosen and called
to this work by men who have had a public authority given to them in the
congregation to call and send such ministers into the Lord’s vineyard.
24. Speaking in the congregation in
a language that people understand
It is plainly repugnant to the Word of God and to the
custom of the early church for public prayer or the administration of the
sacraments in a language not understood by the people.
C. The Sacraments (25-31)
25. The sacraments
The sacraments instituted by Christ are not only badges or tokens of the
profession of Christians but are also sure witnesses and effectual signs of
God’s grace and good will towards us. Through them he works invisibly within
us, both bringing to life and also strengthening and confirming our faith in
him. There are two sacraments instituted by Christ our Lord in the
Gospel--Baptism and the Lord’s Supper. The five that are commonly called
sacraments (confirmation, penance, ordination, marriage, and extreme unction)
are not to be regarded as Gospel sacraments. This is because they are either a
corruption of apostolic practice or states of life as allowed in the
Scriptures. They are not of same nature as the sacraments of Baptism and the
Lord’s Supper since they do not have any visible sign or ceremony instituted by
God. The sacraments were not instituted by Christ to be gazed at or carried
about but to be used properly. It is only in those who receive them worthily
that they have a beneficial effect or operation. As Paul the apostle says,
those who receive them in an unworthy manner bring condemnation upon
themselves.
26. The sacraments are not rendered
ineffectual by the unworthiness of the minister
Although in the visible church the
evil are always mingled with the good and sometimes evil people possess the
highest rank in the ministry of the Word and sacraments, nevertheless since
they do not do these things in their own name but in Christ’s and minister by
his commission and authority, we may use their ministry both in hearing God’s
Word and in receiving the sacraments. The effect of Christ’s institution is not
taken away by the wickedness of these people, nor is the grace of God’s gifts
diminished, so long as the sacraments are received by faith and rightly. The
sacraments are effectual because of Christ’s institution and promise, even
though they may be administered by evil men. Nevertheless, it belongs to the
discipline of the church that investigation be made
into evil ministers. Those who are accused by witnesses having knowledge of
their offenses and who in the end are justly found guilty, should be disposed.
27. Baptism
Baptism is not only a sign of
profession and a mark of difference by which Christians are distinguished from
those who are not baptized. It is also a sign of regeneration or new birth,
through which, as through an instrument, those who receive baptism in the right
manner are grafted into the church, the promises of the forgiveness of sin and
of our adoption as sons of God by the Holy Spirit are visibly signed and
sealed, faith is confirmed, and grace is increased by virtue of prayer to God.
The baptism of young children is undoubtedly to be retained in the church as
that which agrees best with Christ’s institution.
28. Of the Lord’s Supper
The Supper of the Lord is not only a sign of the
mutual love that Christians ought to have among themselves. Rather, it is a
sacrament of our redemption through Christ’s death. To those who rightly,
worthily, and with faith receive it, the bread which we break is a partaking of
the body of Christ, and similarly the cup of blessing is a partaking of the
blood of Christ. Transubstantiation (the change of the substance of the bread
and wine) in the Supper of the Lord cannot be proved from holy
Scripture, but is repugnant to the plain teaching of Scripture. It overthrows
the nature of a sacrament and has given rise to many superstitions. The body of
Christ is given, taken, and eaten in the Supper only in a heavenly and
spiritual manner. The means by which the body of Christ is received and eaten
in the Supper is by faith.
29. The wicked who partake of the
Lord’s Supper do not eat the body of Christ
The wicked and those who lack a
living faith, although they physically and visibly ‘press with their teeth’ (as
St. Augustine says) the sacrament of the body and blood of Christ, nevertheless
are in no way partakers of Christ. Rather, by eating and drinking the sign or
sacrament of so great a thing, they bring condemnation upon themselves.
30. Reception in both kinds
The cup of the Lord is not to be denied to the laity.
For by Christ’s institution and commandment both parts of the Lord’s sacrament
ought to be administered to all Christian people alike.
31. The oblation of Christ finished
upon the cross
The offering of Christ made once is the perfect
redemption, propitiation, and satisfaction for all the sins of the whole world,
both original and actual. There is no other satisfaction for sin but this
alone. Consequently, the sacrifices of masses, in which it was commonly said
that the priest offered Christ for the living and dead so as to gain remission
of pain or guilt, were blasphemous fables and dangerous deceits.
D. Discipline
(32-36)
32. Marriage of Priests
It is not commanded by any decree of God that bishops,
presbyters, or deacons take a vow of celibacy or abstain from marriage. So it
is lawful for them, as for all other Christians, to marry at their own
discretion when they judge that this will promote godliness
33. The excommunicated: how
they are to be avoided
Any person who has openly been denounced by the church and justly cut off from
its fellowship and excommunicated is to be regarded by the whole body of the
faithful as a ‘pagan and swindler’ until he is openly reconciled by repentance
and received back into the church by a judge who has the necessary authority in
such matters.
34. The customs of the church
It is not necessary that customs and forms of worship be
exactly the same everywhere. Throughout history they have differed. They may be
altered according to the differing nations, times, and habits of people
provided that nothing is commanded contrary to God’s Word. Whoever by his own
private judgment openly, willingly, and deliberately breaks those customs and
forms of worship of the church which do not contradict the Word of God and are
approved by common authority, is to be openly rebuked.
This is so that others will be afraid to act similarly, and in so doing offend
against the common order of the church, to undermine the authority of the
state’s representative and to wound the consciences of weak Christians. Every
particular or national church has authority to command, change, or abolish the ceremonies or forms of worship of the church
which are appointed by man’s authority provided that every thing is done for
the building up of Christian people.
35. The Homilies
The second Book of Homilies contains godly and
wholesome teaching which is necessary for these times, as does the first book
of Homilies published during the reign of Edward VI. We therefore judge that
they ought to be read diligently and distinctly in the churches by the
ministers so that they may be understood by the people.
36. The consecration of bishops and
ministers
The Book of Consecration of Bishops,
and Ordering of Priests and Deacons, as set forth by the General Convention of
this Church in 1792, contains all things necessary to such Consecration and
Ordering; neither has it any thing that of itself, is
superstitious and ungodly. And, therefore, whosoever are consecrated or ordered
according to said Form, we decree all such to be rightly, orderly, and lawfully
consecrated and ordered.
The original 1571, 1662 text of this Article reads as
follows: “The book for the consecration of archbishops and bishops and
for ordaining presbyters and deacons, published in the time of Edward VI and
confirmed at the same time by the authority of Parliament, contains all things
necessary to such consecration and ordination. Nor does it contain anything
which of itself is superstitious and ungodly. Therefore whoever is consecrated
or ordained according to the services of that book, since the second year of
Edward VI to the present time, and whoever will be consecrated and ordained
according to those services in the future, we declare to be rightly, duly and
lawfully consecrated and ordained.”
E. Church-State Relations (37-39)
37. The state and its civil
representatives
The power of the Civil Magistrate extends to all men,
as well as Clergy as Laity, in all things temporal; but has no authority in
things purely spiritual. And we hold it to be the duty of all men who are
professors of the Gospel, to pay respectful obedience to the Civil
authority, regularly and legitimately constituted.
The original 1571, 1662 text of this article reads as
follows: The sovereign has the chief power in the realm of England and his other possessions.
The supreme government of all in this realm, whatever their station, whether
ecclesiastical or civil, and in all matters, belongs to him and is not, nor
ought to be, subject to any foreign jurisdiction.
When we attribute to the sovereign the chief
government (a title which seems to have offended some slanderous persons) we do
not grant our rulers the ministry of either God’s Word or of the sacraments.
This is also made clear in the Injunctions published by Queen Elizabeth I. By
this we acknowledge only the prerogative which we see in holy
Scripture God has given to all godly rulers. They should rule all people
committed to their charge by God, whatever their station or rank, whether
ecclesiastical or secular, and restrain with the civil power those who are
stubborn or practice evil.
The bishop of Rome has
no jurisdiction in this realm of England.
The laws of the realm may punish Christian people with
death for heinous and grave offenses.
It is lawful for Christian men at the command of the
state to carry weapons and serve in wars.
38. Private Property
Contrary to what some Anabaptists claim, the wealth and possessions of
Christians are not common, as far as the right, title, and possession of them
is concerned. Nevertheless, everyone ought to give freely to the poor from what
he possess, according to his means.
39. A Christian’s Oath
We believe that the vain and rash swearing of oaths is
forbidden to Christians by our Lord Jesus Christ and St.
James. However, we judge that the Christian faith does not prohibit the
swearing of an oath when the state requires it if in a cause where the
faithfulness and love justify it, and according to the prophet Jeremiah’s
teaching, in justice, judgment and truth.
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A
CHURCH IN A SYNAGOGUE
You
may be wondering how a Christian congregation came to worship in a Jewish
synagogue. Rabbi Mel Libman of Congregation Shir Ami, Encinitas, was inspired
to invite us knowing we needed a place to start out. Fr. Michael and Rabbi Mel
had become friends over the last four years, ever since Fr. Michael arrived in
this area. They had done ministry together to encourage brotherly fellowship between
Jews and Christians. As Rabbi Mel says, it seemed only natural that at this
time, considering the needs of Good Shepherd, that he should open his synagogue
to us. While for some, this is kind of astounding, Rabbi Mel says simply,
“That’s what neighbors do for neighbors.”
That
statement resonates with us who are Christians. We think immediately of the
lawyer’s question, “Who is my neighbor?” and Jesus’ response--the Parable of
the Good Samaritan. Rabbi Mel has given his answer to that question by his
actions. When we contemplate the horrors that have been visited on the Jewish
people for centuries by the Church, and then see Rabbi Mel and his people open
their spiritual home to a Christian congregation which is homeless, our hearts
are moved and our souls are humbled.
We
believe that God is the planner of this and we receive it as a call he has put
to us. While we are still discerning the working out of this call, Rabbi Mel
and Fr. Michael have an idea that it may be God’s will that our two
congregations eventually secure land together, to plan and build one house of
worship to be shared by both congregations, as a living witness of the
brotherhood between Christians and Jews that God calls us to. More will be revealed. God’s will be done.
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TO
EPISCOPALIANS: CURRENT AND FORMER
CURRENT--AND
CONTENT
Peace be with you. If you currently are a member of TEC and
grateful for the direction your church has taken, we wish you well. We have no
argument with you. Most of us are formally Episcopalian. For ourselves, we only
want the peace and freedom to worship God and, by the power of the Holy Spirit,
to proclaim the good news of Jesus Christ, and to uphold the teaching of the
apostles.
CURRENT--AND
DISCONTENT
We’re here
to help. We can understand if you are depressed, angry, resentful, etc. We’ll
help you get past that. God has called us to a special ministry just for you.
We are ready to gather you into the fold, to listen, to pray with you, and to
support you. Among us you will find understanding hearts, healing, and new life.
“Come unto me, all ye that are burdened, and I will give you rest.”
FORMER
EPISCOPALIANS
“For a
time such as this …” Have you found your way to another faith
community, but still have a hunger for the church you once loved? How long has
it been? Do you miss the liturgy, and the sacredness of the Eucharistic
celebration? Is it time now to come back to the fold? To come back to the
church of C. S. Lewis, John Stott, J. I. Packer, N. T. Wright, Os Guinness,
Alister McGrath, Leon Morris, Dennis Bennet, Leslie Newbigin, …? We celebrate a
Said Mass at 8 a.m., Rite I.
At 10 a.m. at our Family
Communion, we use Rite II. We blend the great traditional hymns and chants with
the best of contemporary songs. Our preaching is expository and strong on
bringing the timeless, redeeming message of the Bible into challenges of the
life we face today. Please prayerfully consider if God may be calling you, as
He once called his people out of Babylon,
to return and rebuild the walls of His Church.
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Rabbi Mel and Fr. Michael
