DENOMINATIONAL CHART © Gordon-Conwell Theological Seminary 5/2018
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Baptism: Valid and Invalid
BAPTISM: VALID AND INVALID The following information has been provided to the Office of Worship and Christian Initiation by Father Jerry Plotkowski, Judicial Vicar. It is our hope that it will help you in discerning the canonical status of your candidates. BAPTISM IN PROTESTANT RELIGIONS Most Protestant baptisms are recognized as valid baptisms. Some are not. It is very difficult to question the validity of a baptism because of an intention either on the part of the minister or on the part of the one being baptized. ADVENTISTS: Water baptism is by immersion with the Trinitarian formula. Valid. Baptism is given at the age of reason. A dedication ceremony is given to infants. The two ceremonies are separate. (Many Protestant religions have the dedication ceremony or other ceremony, which is not a baptism. If the church has the dedication ceremony, baptism is generally not conferred until the age of reason or until the approximate age of 13). AFRICAN METHODIST EPISCOPAL: Baptism with water by sprinkling, pouring, or dunking. Trinitarian form is used. Valid. There is an open door ceremony, which is not baptism. AMISH: This is coupled with Mennonites. No infant baptism. The rite of baptism seems valid. ANGLICAN: Valid baptism. APOSTOLIC CHURCH: An affirmative decision has been granted in one case involving "baptism" in the apostolic church. The minister baptized according to the second chapter of the Acts of the Apostles, and not St. Matthew. The form used was: "We baptize you into the name of Jesus Christ for the remission of sins, and you shall receive a gift of the Holy Ghost." No Trinitarian form was used. -
The Free Methodist Church, the Wesleyan Methodist Church, the Salvation Army and the Church of the Nazarene)
A Study of Denominations 1 Corinthians 14:33 (KJV 1900) - 33 For God is not the author of confusion, but of peace, as in all churches of the saints. Holiness Churches - Introduction • In historical perspective, the Pentecostal movement was the child of the Holiness movement, which in turn was a child of Methodism. • Methodism began in the 1700s on account of the teachings of John and Charles Wesley. One of their most distinguishing beliefs was a distinction they made between ordinary and sanctified Christians. • Sanctification was thought of as a second work of grace which perfected the Christian. Also, Methodists were generally more emotional and less formal in their worship. – We believe that God calls every believer to holiness that rises out of His character. We understand it to begin in the new birth, include a second work of grace that empowers, purifies and fills each person with the Holy Spirit, and continue in a lifelong pursuit. ―Core Values, Bible Methodist Connection of Churches • By the late 1800s most Methodists had become quite secularized and they no longer emphasized their distinctive doctrines. At this time, the "Holiness movement" began. • It attempted to return the church to its historic beliefs and practices. Theologian Charles Finney was one of the leaders in this movement. When it became evident that the reformers were not going to be able to change the church, they began to form various "holiness" sects. • These sects attempted to return to true Wesleyan doctrine. Among the most important of these sects were the Nazarene church and the Salvation Army. -
The Dark Age Church Period of Barbarian Invasions
Scholars Crossing History of Global Missions Center for Global Ministries 2009 The Dark Age Church Period of Barbarian Invasions Don Fanning Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/cgm_hist Recommended Citation Fanning, Don, "The Dark Age Church Period of Barbarian Invasions" (2009). History of Global Missions. 3. https://digitalcommons.liberty.edu/cgm_hist/3 This Article is brought to you for free and open access by the Center for Global Ministries at Scholars Crossing. It has been accepted for inclusion in History of Global Missions by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Middle Ages 500-1000 1 3 The Dark Age Church Period of Barbarian Invasions AD 500—1000 Introduction With the endorsement of the Emperor and obligatory church membership for all Roman citizens across the empire, Roman Christianity continued to change the nature of the Church, in stead of visa versa. The humble beginnings were soon forgotten in the luxurious halls and civil power of the highest courts and assemblies of the known world. Who needs spiritual power when you can have civil power? The transition from being the persecuted to the persecutor, from the powerless to the powerful with Imperial and divine authority brought with it the inevitable seeds of corruption. Some say that Christianity won the known world in the first five centuries, but a closer look may reveal that the world had won Christianity as well, and that, in much less time. The year 476 usually marks the end of the Christian Roman Empire in the West. -
Finding Fellowship and Love in a Sacramental, Communal Meal A
Liberty University School of Divinity Sharing the Lord’s Supper: Finding Fellowship and Love in a Sacramental, Communal Meal A Thesis Project Report Submitted to the Faculty of the School of Divinity in Candidacy for the Degree of Doctor of Ministry Department of Christian Leadership and Church Ministries by Josh Peterson Lynchburg, Virginia November 30, 2020 November 13, 2020 ii THE DOCTOR OF MINISTRY THESIS PROJECT ABSTRACT Josh Peterson Liberty University School of Divinity, 2020 Mentor: Dr. Samuel Olarewaju This thesis project identifies the biblical practice of celebrating the Lord’s Supper weekly in conjunction with a communal meal. At this project’s Ministry Context, Garden City Bible Fellowship, there is a lack of fellowship and love. This project investigates whether the implementation of the Lord’s Supper and a communal meal on a weekly basis will build fellowship and love in a biblical way. After being approved by the leadership of this church, the topic will be introduced to the congregation via a sermon on the subject, culminating in a question and answer session for anyone who has questions before participating. Research will begin by participants voluntarily and anonymously completing an introductory survey, which will reveal their current views on the Lord’s Supper and the love feast. These participants will then voluntarily participate in the Lord’s Supper and the communal meal weekly for the next five weeks. Subsequently, those who have participated in three or more communal meals will complete the conclusory survey, -
CBS.The Afterglow.Henry Gainey
The Afterglow by Henry Gainey General Editor: Chuck Smith Published by The Word For Today P.O. Box 8000 Costa Mesa CA 92628 (800) 272-WORD (9673) http://www.twft.com © 1998, 2001, 2004, The Word For Today ISBN 10: 0-936728-76-0 ISBN: 13: 978-0-936728-76-6 All Rights Reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means without the express written consent of The Word For Today Publishers. Unless otherwise indicated, Scripture quotations in this book are taken from the King James Version of the Bible. TABLE OF CON T EN T S Preface. 7 Introduction . 9 Chapter 1 Decently and in Order . 11 Chapter 2 Baptism of the Holy Spirit. 33 Chapter 3 The Gifts of the Spirit. 43 Chapter 4 The Believers’ Meeting. 117 Chapter 5 A Final Word . 139 Appendix How to Become a Christian. 151 PREFA C E When Luke wrote the message of the gospel to Theophilus, he declared that his desire was to set forth, in order, a declaration of those things that are most surely believed among us. Luke desired that Theophilus might know the certainty of those things in which he had been instructed. We seem to be living in a day of spiritual confusion. Paul wrote to the Ephesians that they not be as chil- dren, tossed to and fro with every wind of doc- trine by the slight of men and the cunning craftiness whereby they lie in wait to deceive. -
The Korean-American Methodists' Response to the UMC Debate Over
religions Article Loving My New Neighbor: The Korean-American Methodists’ Response to the UMC Debate over LGBTQ Individuals in Everyday Life Jeyoul Choi Department of Religion, University of Florida, Gainesville, FL 32611, USA; [email protected] Abstract: The recent nationwide debate of American Protestant churches over the ordination and consecration of LGBTQ clergymen and laypeople has been largely divisive and destructive. While a few studies have paid attention to individual efforts of congregations to negotiate the heated conflicts as their contribution to the denominational debate, no studies have recounted how post-1965 immigrants, often deemed as “ethnic enclaves apart from larger American society”, respond to this religious issue. Drawing on an ethnographic study of a first-generation Korean Methodist church in the Tampa Bay area, Florida, this article attempts to fill this gap in the literature. In brief, I argue that the Tampa Korean-American Methodists’ continual exposure to the Methodist Church’s larger denominational homosexuality debate and their personal relationships with gay and lesbian friends in everyday life together work to facilitate their gradual tolerance toward sexual minorities as a sign of their accommodation of individualistic and democratic values of American society. Keywords: homosexuality and LGBTQ people; United Methodist Church; post-1965 immigrants; Korean-American evangelicals Citation: Choi, Jeyoul. 2021. Loving My New Neighbor: The Korean-American Methodists’ Response to the UMC Debate over 1. Introduction LGBTQ Individuals in Everyday Life. The discourses of homosexuality and LGBTQ individuals in American Protestantism Religions 12: 561. https://doi.org/ are polarized by the research that enunciates each denomination’s theological stance 10.3390/rel12080561 and conflicts over the case studies of individual sexual minorities’ struggle within their congregations. -
Episcopal Church Style Guide
Episcopal Church Style Guide The official name of the church is The Episcopal Church. When writing about the Episcopal Church, please follow these guidelines: * In the first reference, the full name of the church is preferred: The Episcopal Church. * When referring to church members, the term “Episcopalians” is preferred. We elect a Presiding Bishop, who is our chief pastor and primate of the church. Chosen by the House of Bishops from one of its members, the Presiding Bishop serves for nine years, or until normal retirement age, if that occurs first. In formal usage, he or she is known as “The Most Reverend”,” usually abbreviated to “The Most Rev.” His or her first name (or preferred forename) is always used, together with an initial if applicable (e.g., “The Most Rev. John A. Smith”, or “The Most Rev. A. John Smith”). All other bishops should be addressed as above, but using the form “The Rt. Rev.” Priests and deacons are referred to as “The Rev.” Our church is organized into dioceses, and there is at least one diocese in each state. However, some states have two or more dioceses. For example, we have a Diocese of New Jersey, but in the northern part of the state there is a Diocese of Newark. Likewise, there is a Diocese of Texas, but there are several other dioceses in that state. The Bishop with jurisdiction of a diocese is usually known as the “diocesan bishop”, and is sometimes known as the “Ordinary.” He or she may have other bishops to assist, who are referred to as “bishops suffragan” and are elected in the same way that bishops are, by representatives of the members of the diocese. -
When You Consider Ordination
WHEN YOU CONSIDER ORDINATION CONSERVATIVE CONGREGATIONAL CHRISTIAN CONFERENCE April 2017 CONTENTS Ff When Considering Ordination • What is the call to Christian Ministry? • Who Should be Ordained? • The Local Church’s Responsibility The Candidate for Ordination • Preparation of Ordination Paper • Recommended Resources for Theological Development The Examination by the Vicinage Council • Some Suggested Forms WHEN CONSIDERING ORDINATION TO CHRISTIAN MINISTRY Ff It is a great and awesome privilege to be ordained or to help someone prepare for ordination. This pamphlet has been designed with candidates for ordination and ordaining churches in mind to help them understand what is involved in the ordina- tion process. To candidates, God’s Word says, “If anyone sets his heart on being an overseer, he desires a noble task” (I Tim.3:1). Our prayer is that God would raise up and call many into His service who are scripturally qualified, Spirit-filled, and zealous for His name. To churches, God’s Word says, “Everything should be done in a fitting and orderly way” (I Cor. 14:40). When we follow this Biblical admonition, we are a model to the candidate, and we reflect the importance we place on ordination. According to By-law VI, Section 2 of our Constitution and By-laws, “A candidate for Ordination to the Christian Ministry and subsequent ministerial membership in this Conference will be expected to have a life which is bearing the fruit of the Spirit, and which is marked by deep spirituality and the best of ethical practices. The candidate may be disqualified by any habits or WHEN YOU CONSIDER ORDINATION practices in his life which do not glorify God in his body, which belongs to God, or which might cause any brother in Christ to stumble.” By-law IV, Section 2, states: “A ministerial standing in this Conference shall require: (1) A minimum academic attainment of a diploma from an accredited Bible institute or the equivalent in formal education or Christian service. -
The Roles of Women in the Seventh-Day Adventist Church Significance of Ellen G
VIII THE ROLES OF WOMEN IN THE SEVENTH-DAY ADVENTIST CHURCH SIGNIFICANCE OF ELLEN G. WHITE COUNSELS E. Marcella Anderson Preface Although the Seventh-day Adventist Church draws its faith and doctrine from the Bible only (sola scriptura), it sees the work of Ellen G. White as a particular fulfillment of the gifts of the Holy Spirit to the church and a special bestowal of the “spirit of prophecy” in the end of time. The fact that a woman—Ellen G. White—was chosen by God (after two men had declined the commission) to be His special messenger to the remnant, makes her writings on the roles for women in the church especially pertinent. No other person had a greater impact upon the form and character of this church. “In ancient times God spoke to men by the mouth of prophets and apostles. In these days He speaks to them by the Testimonies of His Spirit. There was never a time when God instructed His people more earnestly than He instructs them now concerning His will and the course that He would have them pursue.”1 So this paper draws heavily upon Mrs. White’s writings as it attempts to portray God’s twentieth century counsel on the roles of women in this church. It will consider God’s call of women to positions of trust; it will canvass similarities and differences between the roles of men and women in the church; it will draw together counsel regarding specific callings for women; and finally it will attempt a summary and conclusions. -
The Development of the Church of God Abrahamic Faith
6 THE DEVELOPMENT OF THE CHURCH OF GOD ABRAHAMIC FAITH The Development of the Church of God Abrahamic Faith: 1845-1921 JAN STILSON, B.TH., B.S., M.A.L.S. Introduction Gary Land of Andrews University wrote, “After Christ failed to come in 1844 the Millerites splintered into several groups.”1 It is with those groups that we wish to begin and one of those groups will be the focus of this article. The non-Millerite groups that emerged after the Bitter Disappointment were primarily those who had not attended the Albany Conference, called by William Miller to salvage the splintered Adventist movement. The people who formed these groups had been part of the Adventist movement, but now wished to disassociate themselves from it. It might also be noted that the Millerite movement did not fail because “Christ failed to come.” Christ had not failed; rather, men erred by setting dates for his return. What were these groups? Several historians have defined and discussed them2 but this article is principally interested in the emerging groups as detailed by LeRoy Froom. Froom identifies three movements arising out of the Adventist movement: 1. The inheritors of the Millerite tradition, the Advent Christians; 2. Extremists from New England who eventually disappeared; 3. The Seventh Day Adventists who gained strength through the visions of Ellen White. I contend that there is a fourth branch, which Froom alluded to but did not thoroughly discuss. This branch began as the Age to Come movement, also 1 Gary Land, “Strangers Together: Adventism’s American Experience,” Newsletter of the Adventist Movements Historical Association, Pilot Issue 1993, Morrow, GA: Atlanta Bible College. -
The Exclusive Brethren Separated from the Open Brethren in 1848 And
The Exclusive Brethren separated from the Open Brethren in 1848 and follow a rigid code of practice that among other things restricts the contact their members can have with those outside their group. The Open Brethren believe that their individual churches should have freedom in their dealings with others. The two groups remain separate and do not hold joint events. There are about 6,000 Exclusive Brethren living in New Zealand at the moment, which is about three times their estimated numbers in 2006, although exact figures are not available. The majority of local Exclusive Brethren live in Wellington’s northern corridor. The Wellington Exclusive Brethren has a growing congregation of over 300 members, using temporary premises in Linden as their Church. The building fits the description of their typical church with its frosted windows, high security fence and no signage on the premises to identify it as a Brethren church. Exclusive Brethren children attend Plymouth Brethren Christian Westmount schools. The local Johnsonville School (Decile 8) has about 100 students from Year 3 to 13. Education is conducted as per the New Zealand curriculum. Their schools get very good reports. Parents take a very active interest in the education of their children showing that they are like all parents who consider the education of their children as being very important. The Exclusive Brethren treat girls and boys equally at their schools. They “focus on recruiting and retaining quality teachers and offer an attractive package with competitive remuneration, good student discipline, proven academic performance and small class sizes” (www.plymouthbrethrenchristianchurch.org/ ). -
Parent Handbook Has Been Designed As a Tool to Help Familiarize You with Calvary Chapel Christian Pre-School (CCCP) and Our School Policies
Welcome to Calvary Chapel Christian Pre-School! This Parent Handbook has been designed as a tool to help familiarize you with Calvary Chapel Christian Pre-School (CCCP) and our school policies. The guidelines have been prayerfully considered and established with the students’ best interest in mind. MISSION STATEMENT CCCP is a Christ-centered school that integrates the Word of God throughout all disciplines with the goal of sending disciples into the world to reach the lost with the Gospel (Matthew 28:19). OUR PURPOSE The pre-school years hold great possibilities for learning. Each day offers something new and surprising. The purpose of our program is to educate and equip the pre-school child to grow and develop in all areas of their lives. God’s word is integrated into all experiences that your child encounters at CCCP. Thank you for sharing these early years with us at CCCP. PHILOSOPHY CCCP provides an environment that is safe and beneficial to children, ages two to Pre-K. Children have an opportunity to assemble and play together while being guided toward an enjoyable and wholesome pre- school experience. An exciting learning environment is created to assist children in their skill development. All children enjoy a time of indoor and outdoor play on age appropriate equipment, creative arts and crafts, science, Bible, nature observation, music and movement, sharing experiences, and they are cognitively challenged using an age appropriate curriculum. Children are surrounded by a Christian atmosphere of respect and loving appreciation for each individual. Each child is encouraged to progress at his/her own rate using an approach that provides structure and consistency while encouraging security.