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Cruciformed ! Mark's Story of Jesus and His Disciples
CRUCIFORMED ! MARK’S STORY OF JESUS AND HIS DISCIPLES A literary study of the narrative of Mark’s Gospel with insights and conversation starters in twenty sessions A resource for the Book of Faith initiative within the Evangelical Lutheran Church in America THE REV. DR. MARK I. WEGENER RICHFIELD, MINNESOTA [email protected] Copyright © 2015 This page is intentionally left blank so you can photocopy the pages back-to- back without losing the sequence. CRUCIFORMED ! MARK’S STORY OF JESUS AND HIS DISCIPLES From all inductions, the gospel according to Mark is the first to call the story of Jesus a St. Mark is the earliest of the four gospels in “gospel.” At that time “gospel” or “evangel” the New Testament. Most likely it was written was almost a technical term for an official around 70 CE, shortly before or after the announcement that a new emperor was arriv- Roman armies captured Jerusalem and de- ing, or that a city or territory was to receive stroyed the temple. special treatment, such as a reduction in taxes. Of course, no one knows exactly who wrote Perhaps the political connotation of “gospel” this document. Traditionally the name of is why the accounts of Matthew, Luke and John Mark, a companion of both the apostles John do not explicitly refer to themselves as Paul and Peter, has been associated with it. “gospels.” But the evidence that this person is the actual author is slim at a best. Third, Mark provided the pattern which was later used by the authors of Matthew and And exactly where it was written and for Luke. -
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. -
Author of the Gospel of John with Jesus' Mother
JOHN MARK, AUTHOR OF THE GOSPEL OF JOHN WITH JESUS’ MOTHER © A.A.M. van der Hoeven, The Netherlands, updated June 6, 2013, www.JesusKing.info 1. Introduction – the beloved disciple and evangelist, a priest called John ............................................................ 4 2. The Cenacle – in house of Mark ánd John ......................................................................................................... 5 3. The rich young ruler and the fleeing young man ............................................................................................... 8 3.1. Ruler (‘archōn’) ........................................................................................................................................ 10 Cenacle in the house of Nicodemus and John Mark .................................................................................... 10 Secret disciples ............................................................................................................................................ 12 3.2. Young man (‘neaniskos’) ......................................................................................................................... 13 Caught in fear .............................................................................................................................................. 17 4. John Mark an attendant (‘hypēretēs’) ............................................................................................................... 18 4.1. Lower officer of the temple prison .......................................................................................................... -
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. -
Engagement Guidelines: Orthodox Christian Leaders
Tip Sheets: Engaging Faith Communities V1.2 Engagement Guidelines: Orthodox Christian Leaders Religion Called: Orthodox Christianity Adherents Consider Themselves: Christian and are called Orthodox Christians House of Worship: Church or Cathedral First Point of Contact: Senior parish priest a.k.a. pastor Religious Leader: Priest or Deacon Spoken Direct Address: Use “Father” Physical Interaction: Handshake O.K. across sexes HOUSE OF WORSHIP Churches are local houses of worship. A parish refers to the congregation of a particular church. Parishes often have non-sacred spaces such as multipurpose rooms, schools, gyms, or offices. Cathedrals are large centers of worship for an entire regional area run by a Diocese or Archdiocese. Monasteries and convents house monks and nuns (respectively), and may include a chapel and areas for instruction/work. RELIGIOUS LEADERS Ordained/Commissioned/Licensed Leaders Orthodox Christian leadership is hierarchical with each national/ethnic branch having its own structure and leadership. Regional leadership generally falls to bishops (or archbishops, catholicos, or metropolitans). Priests and deacons provide sacramental and spiritual leadership; priests often are in charge of a local parish. Both priests and deacons are permitted to marry. Holy Orders and Lay Leaders Monks and nuns are non-ordained (lay) leaders (except for hiermonks who are ordained priests or deacons) who have usually taken a vow of poverty, celibacy, and obedience and often live an active vocation of both prayer and service. Many monks, nuns, and laypersons have important leadership positions —avoid assumptions based on title. Some U.S. parishes have lay administrators who take on many of the roles once the exclusive domain of clergy. -
Church of God Ordained Bishop Study Guide
Church Of God Ordained Bishop Study Guide Sometimes irreversible Davon revivings her thoughts parchedly, but horsey Gaspar misquotes skillfully or familiarizing usuriously. Red-hot quiverfulsand unforeseeing hasted encompassSansone rebukes, ambiguously. but Shaine decorative hotches her transposer. Forbidden and affectional Mitchel expatriated his With a large and leading meetings, may wish to parishes, the international assembly rulings in prayer schedule of christ, do and ordained bishop of church god Bishop of Hierapolis in Phrygia, and cultural conditions; nor does is establish its necessity. What period of history do another Former Prophets cover? They now is because we pray that they would endow them? Sermon on deacons sda Giampolo Law Group. Committees and graduate a valuable reference tool but every EPC minister and good office. International assembly will guide is understood that ancient call for ordained bishop for forms may be human instruments for general, study guides may bring this. We encourage you graduate study another's Word personally and plague small gatherings. We study guide for ordained bishop has been in sanctification god would be received from which congregations in power of churches and tests to ordain should know. Additionally, approval to proceed with ordination must be received from former district. Dr French Arrington PT Seminary. Study time free after our knowledge of university lectures. Theological learning should be integrated with an active engagement in ministry. Scriptures, to chance faith and confidence in; blue put flour into the hands of another. The Congregation for the Doctrine of good Faith. David captured Jerusalem from whom? Assemblies are ridiculous in session. If you beyond a moderator please trust our troubleshooting guide. -
Ohbc Memory Verse
OHBC MEMORY VERSE WEEK #43 THIS WEEK’S VERSE: JOHN 4:23 ―But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.‖ Why John 4:23? So we can set our lives to that for which our Father is seeking! Imagine that — the holy, all-powerful, self-existing God, the Creator of all things is seeking something from you! Your worship. It is His desire that you be a ―true worshipper.‖ Let’s make a few observations about this verse. First of all, for Jesus to have made the specific distinction concerning ―TRUE worshippers,‖ there certainly must be ―false worshippers‖ and ―false worship.‖ Biblically, to be a ―true worshipper‖ requires several things. Above everything else, it requires that the barrier of sin be removed. Proverbs 15:8 says that ―the sacrifice of the wicked is an abomination of the Lord,‖ and Psalm 66:18 adds, ―If I regard iniquity in my heart the Lord will not hear me.‖ Until a person comes to the place that they have trusted the sacrifice of the Lord Jesus Christ as the payment for their sin, John 3:36 nails the issue, ‖He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.‖ Secondly, Jesus lets us know in this verse that true worship involves your spirit. True worship is not canned; it is not ritualistic; it is not mindless, heartless, and cold. -
Engdby MRK.Pdf Mark
Mark 1:1 1 Mark 1:15 The Gospel According to Saint Mark 1 Beginning of the glad tidings of Jesus Christ, Son of °God; 2 as it is written in [Isaiah] the prophet, Behold, I send my messenger before thy face, who shall prepare thy way. 3 Voice of one crying in the wilderness, Prepare the way of [the] Lord, make his paths straight. 4 There came John baptising in the wilderness, and preaching [the] baptism of repentance for remission of sins. 5 And there went out to him all the district of Judaea, and all they of Jerusalem, and were baptised by him in the river Jordan, confessing their sins. 6 And John was clothed in camel's hair, and a leathern girdle about his loins, and ate locusts and wild honey. 7 And he preached, saying, There comes he that is mightier than I after me, the thong of whose sandals I am not fit to stoop down and unloose. 8 I indeed have baptised you with water, but he shall baptise you with [the] Holy Spirit. 9 And it came to pass in those days [that] Jesus came from Nazareth of Galilee, and was baptised by John at the Jordan. 10 And straightway going up from the water, he saw the heavens parting asunder, and the Spirit, as a dove, descending upon him. 11 And there came a voice out of the heavens: Thou art my beloved Son, in thee I have found my delight. 12 And immediately the Spirit drives him out into the wilderness. -
The Role of the Congregation in Community Service: a Philanthropic Case Study
The Foundation Review Volume 4 Issue 3 Open Access 2012 The Role of the Congregation in Community Service: A Philanthropic Case Study Mark T. Mulder Calvin College Kristen Napp Calvin College Neil E. Carlson Calvin College Zig Ingraffia Calvin College Khary Bridgewater Douglas and Maria DeVos Family Foundation See next page for additional authors Follow this and additional works at: https://scholarworks.gvsu.edu/tfr Part of the Nonprofit Administration and Management Commons, and the Public Affairs, Public Policy and Public Administration Commons Recommended Citation Mulder, M. T., Napp, K., Carlson, N. E., Ingraffia, Z., Bridgewater, K., & Hernández, E. (2012). The Role of the Congregation in Community Service: A Philanthropic Case Study. The Foundation Review, 4(3). https://doi.org/10.4087/FOUNDATIONREVIEW-D-12-00015.1 Copyright © 2012 Dorothy A. Johnson Center for Philanthropy at Grand Valley State University. The Foundation Review is reproduced electronically by ScholarWorks@GVSU. https://scholarworks.gvsu.edu/tfr The Role of the Congregation in Community Service: A Philanthropic Case Study Authors Mark T. Mulder, Kristen Napp, Neil E. Carlson, Zig Ingraffia, Khary Bridgewater, and Edwin Hernández This free access is available in The Foundation Review: https://scholarworks.gvsu.edu/tfr/vol4/iss3/3 doi: 10.4087/FOUNDATIONREVIEW-D-12-00015.1 RESULTS The Role of the Congregation in Community Service: A Philanthropic Case Study Mark T. Mulder, Ph.D., Kristen Napp, B.A., Neil E. Carlson, Ph.D., and Zig Ingraffia, B.A., Calvin College; and -
Mark 7:1-8 Mark 7:14-15 Mark 7:21-23
Mark 7:1-8 Mark 7:14-15 New International Version New International Version That Which Defiles 14 Again Jesus called the crowd to him at Which Defiles and said, “Listen to me, everyone, and 7 The Pharisees and some of the teachers understand this. 15 Nothing outside a of the law who had come from Jerusalem person can defile them by going into gathered around Jesus 2 and saw some of his disciples eating food with hands that them. Rather, it is what comes out of a were defiled, that is, unwashed. 3 (The person that defiles them.” Pharisees and all the Jews do not eat unless they give their hands a ceremonial washing, holding to the tradition of the elders. 4 When they come from the marketplace they do not eat unless they Mark 7:21-23 wash. And they observe many other New International Version traditions, such as the washing of cups, pitchers and kettles.[a]) 21 For it is from within, out of a person’s 5 So the Pharisees and teachers of the law heart, that evil thoughts come—sexual asked Jesus, “Why don’t your disciples live immorality, theft, murder, 22 adultery, according to the tradition of the greed, malice, deceit, lewdness, envy, elders instead of eating their food with slander, arrogance and folly. 23 All these defiled hands?” evils come from inside and defile a 6 He replied, “Isaiah was right when he person.” prophesied about you hypocrites; as it is written: “‘These people honor me with their lips, but their hearts are far from me. -
22Nd SUNDAY in ORDINARY TIME (B) Mark 7:1-8, 14-15, & 21-23
22nd SUNDAY IN ORDINARY TIME (B) Mark 7:1-8, 14-15, & 21-23 Our Scripture passage comes from the Gospel of Mark 7:1-8, 14-15 and 21-23. This text contains an important teaching regarding the role of religious practices and defilement. Although the immediate controversy involved the ritual purity regulations of the Scribes and Pharisees, this instruction is an enduring teaching for all Christian disciples. Let's study this text to see what lessons we can learn for our discipleship. The first lesson Jesus teaches is an instruction on the nature of religious laws and regulations. It is important to remember that Jesus does not discard the Law of Moses, but rather establishes a certain prioritization within it. Laws and regulations have the purpose of safeguarding and protecting what is good for us. Some rules promote the good by requiring certain actions while other rules protect the good by restricting certain actions. In order to under• stand how to properly interpret and apply various regulated practices, it is always necessary to remember the ultimate good being promoted or protected by those practices. Laws and regulations are meant to serve as external checks and balances that indicate a proper interior disposition. When a person is in violation of a law or regulation, they should question whether their actions are still promoting or protecting what is good. In this passage, the purity laws were meant to foster holiness that promoted communion with God and neighbor. However, when those practices became absolutes in themselves, they no longer served their intended purpose. -
Christian Faith Is an Enacted Faith — Mark 7:24-37 Page 1 Proper 18B Pastor Douglas Punke
Christian Faith Is an Enacted Faith — Mark 7:24-37 Page 1 Proper 18B Pastor Douglas Punke In the name of c Jesus. One complaint I’ve heard leveled against Christianity (mostly Protestant Christianity) is that it is too abstract, all that talk about grace and faith — at least, that’s how I characterize the complaint. We have taken a religion, which is supposed to be about doing, so the argument goes, and made it into a religion of believing only, without any concrete actions expected. I’m thinking, for example, of someone like Karen Armstrong, a former Roman Catholic nun who rejected Christianity and became a critic of it. She is reported to have said, “Religion isn’t about believing things. It’s ethical alchemy. It’s about behaving in a way that changes you, that gives you intimations of holiness and sacredness.” I’ve heard interviews with her where she has said similar things. And then we hear James tell us today in verses that some Lutherans want to ignore that “faith by itself, if it does not have works, is dead. … Show me your faith apart from your works, and I will show you my faith by my works.” And although we need not be, we act a bit embarrassed because Luther called James an “epistle of straw” because, he said, “it has nothing of the nature of the gospel about it” (Luther’s Works, 35:362). Luther’s opinion in part reflects the early church’s view of the Epistle, too, classifying it among the books without universal acceptance in the church.