Doctrines in the New Testament
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Presbyterian Worship Questions and Answers
Presbyterian Worship Questions and Answers David Gambrell Order Now from Your Preferred Retailer Contents Acknowledgments xi Introduction xiii 1. Worship Basics 1 1. What is worship? 1 2. Why do we worship? 2 3. Do Christians really have to go to worship? 3 4. What are the essentials of Christian worship? 4 5. What if there are some parts of worship I hate? 6 2. Leadership and Participation 8 6. Who directs the worship service? 8 7. What does it mean to participate in worship? 9 8. Doesn’t participation involve a speaking part? 10 9. Why do certain people have special roles? 12 10. What kind of worship will attract young people? 13 11. What should we do with children in worship? 14 12. How can we make worship more seeker-friendly? 16 13. Why do we use songs and prayers from other cultures? 17 3. The Order of Worship 19 14. What is the order of worship? 19 15. Why does the order of worship matter? 20 16. Why do Presbyterians say confession every week? 21 17. Why is there an offering during worship? 23 18. Is it charge and blessing or blessing and charge? 24 19. Should Presbyterian worship be traditional, contemporary, or blended? 25 viii Contents 4. The Word 27 20. Is there an official version of Scripture? 27 21. What is the lectionary, and where does it come from? 28 22. How many readings are required? 29 23. Does the sermon have to be so long? 30 24. Are there other ways to proclaim the gospel? 31 5. -
American Presbyterian Worship and the Organ Jonathan Jakob Hehn
Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2013 American Presbyterian Worship and the Organ Jonathan Jakob Hehn Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] THE FLORIDA STATE UNIVERSITY COLLEGE OF MUSIC AMERICAN PRESBYTERIAN WORSHIP AND THE ORGAN By JONATHAN JAKOB HEHN A Treatise submitted to the College of Music in partial fulfillment of the requirements for the degree of Doctor of Music Degree Awarded: Summer Semester, 2013 Jonathan Hehn defended this treatise on June 28, 2013. The members of the supervisory committee were: Charles Brewer Professor Co-Directing Treatise Michael Corzine Professor Co-Directing Treatise James Mathes University Representative Matthew Shaftel Committee Member Seth Beckman Committee Member The Graduate School has verified and approved the above-named committee members, and certifies that the dissertation has been approved in accordance with university requirements. ii ACKNOWLEDGMENTS I would like to acknowledge all those who have offered their help and support throughout the process of researching and writing this treatise. Special thanks to Kelly Hehn for her support, encouragement, and patience over the past eleven years. Special thanks also to Michael Corzine for being a truly wonderful teacher and mentor. Thank you to Charles Brewer; Jonathan Bowen of the Church of Saint Luke and the Epiphany in Philadelphia; Frans Vandergrijn, Rudy Hehn; Susan Hehn; Barbara Rhodes for her help documenting the history of First Presbyterian of Tallahassee; Will Scarboro for his help documenting the history of First Presbyterian of Tallahassee; Steven Schnurr for his help documenting the history of First Presbyterian of Chicago; and the staffs of the Robert Manning Strozier Library, Warren Dwight Allen Music Library, the Presbyterian Historical Society, First Presbyterian Church of Philadelphia, First Presbyterian Church of Chicago, and First Presbyterian Church of Tallahassee. -
The Reformation in Columbia Sionaries La- MINTS - Rev
“‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners.” Matt. 9:13 MAY 2017 Reformed mis- The Reformation in Columbia sionaries la- MINTS - Rev. Neal and Sandy Hegeman bored with faith missions, such as Wycliffe Bi- As an international URCNA missionary, I visit at least ble Translators, 9 -10 countries a year in order to teach the Bible, Reformed Latin Ameri- doctrine, ministry skills, and encourage students and teach- can Missions, ers to write courses. I have been visiting Columbia since 1999. New Tribes and In 2002, when we first started MINTS in Columbia, I could not others work- make it out of the airport in Bogota due to civil unrest in the ing with indig- streets and I had to fly to the next country. I returned three enous peoples, months later to start the first MINTS study center in Villavicen- but most of cio with the Iglesia Betania de la Reforma. Since 2002, we have these works become general evangelical churches with a bap- worked with six denominations and graduated more than 450 tistic and charismatic emphasis, on one hand, or hard-core students in our theological training program. There are three revolutionary liberation theology on the other. I only know of doctoral candidates who have written more than 15 books and one Reformed or Presbyterian church that came out of the our master level students have completed 24 Bible commen- Faith Mission approach in Colombia and that was with the taries as well as other thesis materials. MINTS has helped Re- Kubeo Indians and Iglesia Betania de la Reforma. -
Worship Participant Guide
Welcome to Worship at University Presbyterian Church! We invite you to use this guide as needed to better understand worship at UPC. That said, this guide is, at best, a supplemental resource to the experience of w orship itself. Christian worship is a joyful mystery during which the presence of God moves within and through the people, both as individuals and as the gathered community. A guide such as this cannot possibly contain or describe the fullness of the experience of God in worship. Remaining fully engaged in worship is important, and our hope is that this guide does not become a distraction from your attending to the presence of God in this place. The same can be said for the printed worship bulletin you received on your way in the door. These materials are provided to assist and enhance your full participation in worship. Again, welcome to worship. We are glad you are here! Copyright 2017, 2019, University Presbyterian Church, Austin, TX. Content may be used with permission. Permitted use must include an acknowledgment of UPC Austin. Order of Worship for the Lord’s Day Gathering with Praise Presbyterian worship services follow a pattern of four movements throughout the order of worship to help the assembly tell the story of God. The first movement is the physical and spiritual gathering of the people. The people, for a time, transition out of the realm of the world and into an “in between” space where we encounter God. Prelude & Introit – These are musical selections that begin to set the tone of today’s worship and invite the people to prepare their hearts for worship in prayer and meditation. -
PROGRESSIVE COVENANTALISTS AS REFORMED BAPTISTS Daniel Scheiderer
WTJ 82 (2020): 137–52 PROGRESSIVE COVENANTALISTS AS REFORMED BAPTISTS Daniel Scheiderer At least three new systems of covenant theology have arisen in Calvinistic Baptist circles in recent decades: new covenant theology, progressive covenantalism, and 1689 Federalism (Reformed Baptists). Each group has its own proponents and its own circles of influence, but churches impacted by each proposal are generally familiar to one another. Because progressive covenantalists initially described themselves as a subset of new covenant theology, arguments against new covenant theology were often simply co-opted for use against progressive covenantalists. This article aims to demonstrate that progressive covenantalists have significant points of continuity with their Reformed Baptist brothers that facilitate mutual benefit between the two camps. To demonstrate this continuity, the cov- enants of works and grace and the new covenant are examined in the two systems alongside their Particular Baptist forefathers to show that all three groups operate with a basically continuous infrastructure. The benefit of such a study is that it distinguishes the progressive covenantal proposal from the proposal of new covenant theology while avoiding simplistic read- ings that deny the real differences between progressive covenantalists and Reformed Baptists. The study does not deny the real tension that exists in progressive covenantalists’ reinterpretation of the fourth commandment, but it sets aside that debate so that points of clear commonalities may be seen for what they are. Too often conversations about covenant theology have passed one another, and so this article aims to initiate a conversation between two groups that ought to be the nearest allies. “ rogressive covenantalism” broke onto the scene in 2012 with Peter Gentry and Stephen Wellum’s book Kingdom through Covenant. -
Reformed Baptists Progress in Colombia by Gordon Taylor “It’S Your Fault!” Said Manuel Cendales
Winter 2014 Reformed Baptists progress in Colombia By Gordon Taylor “It’s your fault!” said Manuel Cendales. He was referring to the influence and teaching of Stan Line. Manuel, now committed to our 1689 Confession, used to be, by his own testimony, an extreme Pentecostal minister. Stan, who has labored for 50 years in Colombia, faithfully distributed Reformed literature to evangelical pastors over the years. In the case of Manuel it resulted in turning his ministry around. Now Manuel leads his church into the great truths of the The La Alborada congregation meets in Bogotá, Colombia. Christian faith. Manuel is but one example of these cities have thriving, growing of the way the Lord has worked in pastors’ and confessionally committed Reformed lives through Stan Line. Baptist churches. What I want to do in I had the privilege of interviewing this article is to introduce you briefly to the 13 pastors in two of0 the major cities of men of Bogotá, then describe the work in Colombia, Bogotá and Medellín. Bogotá, Medellín and finally describe a publishing Pastors from left, Christian Achuri, Stan the capital, has a population of almost effort for good literature in Spanish. Line and Manuel Cendales, with Gordon 8.5 million. Medellín, the second largest But before I do all of that let’s consider Taylor. city in Colombia, has 3.6 million. Both See Colombia, page 14 Inside: Lessons in sending IRBS influence in Great Britain. School of Missions report. a foreign missionary. PAGE 3 PAGE 4 PAGE 13 ARBCA Update n ARBCA Update Vol. -
Understanding Calvinism: B
Introduction A. Special Terminology I. The Persons Understanding Calvinism: B. Distinctive Traits A. John Calvin 1. Governance Formative Years in France: 1509-1533 An Overview Study 2. Doctrine Ministry Years in Switzerland: 1533-1564 by 3. Worship and Sacraments Calvin’s Legacy III. Psycology and Sociology of the Movement Lorin L Cranford IV. Biblical Assessment B. Influencial Interpreters of Calvin Publication of C&L Publications. II. The Ideology All rights reserved. © Conclusion INTRODUCTION1 Understanding the movement and the ideology la- belled Calvinism is a rather challenging topic. But none- theless it is an important topic to tackle. As important as any part of such an endeavour is deciding on a “plan of attack” in getting into the topic. The movement covered by this label “Calvinism” has spread out its tentacles all over the place and in many different, sometimes in conflicting directions. The logical starting place is with the person whose name has been attached to the label, although I’m quite sure he would be most uncomfortable with most of the content bearing his name.2 After exploring the history of John Calvin, we will take a look at a few of the more influential interpreters of Calvin over the subsequent centuries into the present day. This will open the door to attempt to explain the ideology of Calvinism with some of the distinctive terms and concepts associated exclusively with it. I. The Persons From the digging into the history of Calvinism, I have discovered one clear fact: Calvinism is a religious thinking in the 1500s of Switzerland when he lived and movement that goes well beyond John Calvin, in some worked. -
Why We Are Not Reformed Baptists
Why We Are Not Reformed Baptists “For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.” Acts 20:29-31 Introduction: 1. Having some things in common with Reformed Baptists, especially the preaching of the sovereignty of God in salvation, we are sometimes confused with them by those lacking proper knowledge. 2. Having recently been marked as heretics by some Reformed Baptists, let us identify our differences. 3. We pursued a similar study back in 1986 identifying our differences from the Primitive Baptists. 4. It is our holy and solemn duty to identify heresy and name names to protect the church of Jesus Christ and the people of God from false doctrine, teachers, and churches (Matt 16:12; Rom 16:17- 18; Gal 1:6-9; II Thess 2:15; 3:6,14; I Tim 1:19-20; II Tim 2:16-18; Titus 1:9-14; 3:10-11; Jude 1:3). 5. The New Testament’s warnings about heresy often do not intend idolatry, paganism, or devil worship – but rather a compromised gospel involving another Jesus, spirit, and gospel, for a mixture of truth and error is harder to detect and defend against, like a counterfeit bill similar to the original. 6. Whether Reformed Baptists or any others approve of us or not does not matter to us (Acts 24:14). -
Puritan and New Covenant Baptists: Co-Defenders of the Decalogue by Martin Rizley
Puritan and New Covenant Baptists: Co-Defenders of the Decalogue by Martin Rizley I want to speak to you this evening about an issue that has been a matter of ongoing interest and concern to me for a number of years. That issue concerns the Christian's relationship to the Law of God, and in particular, to the Decalogue or Ten Commandments as a revelation of the moral will of God. As you well know, for some time now, there has been a rather heated controversy among Reformed or Calvinistic Baptists concerning the role of the Decalogue in Christian teaching and ethical instruction. That controversy arose in the early 1980's as a number of Calvinistic Baptists who had discovered the riches of Reformed theology began to question certain aspects of that theology as it had developed in the seventeenth century through the English Puritans. Three things in particular were questioned: (1) the idea of one overarching "covenant of grace" governing all of God's covenantal dealings with man from the fall of Adam through the whole of redemptive history; (2) the strict identification of God's unchanging moral law with the Ten Words spoken by God at Mt. Sinai; and (3) the strict "sabbatarian" view of Sunday which was developed by the English Puritans and enshrined confessionally for Baptists in the Second London Confession of 1689. As some Calvinistic Baptists began to question these three tenets of historic Puritan theology, a rift developed between those who held strictly to the Puritan view of the Law and those who dissented from the Puritan view. -
Kirkin' O' the Tartans
Kirkin’ O’ the Tartans Graves Memorial Presbyterian Church 201 Fayetteville Street Clinton, North Carolina 28328 Dr. Stephen H. Wilkins, Pastor Sean & Lara Capparuccia, Directors of Music Melissa Griffin, Secretary Service of the Lord's Day Reformation Sunday / Kirkin’ O’ the Tartans Sunday, October 25, 2020 ** PRELUDE “Starkindler” Michael Card RINGING OF THE BELLS PROCESSIONAL “Scotland the Brave” & “March Medley” Patrick Knox Unrein, piper (Congregation remains seated for Processional) The Beadle: Silas Lockamy * THE OPENING OF THE WORD THE CONGREGATION GATHERS The Lord be with you. And also with you. CHORAL CALL TO WORSHIP “Celtic Alleluia” O’ Carroll/Wlaker BLESSING OF THE TARTANS Dr. Falvy Carl Barr, Jr., Clerk of Session Thank you, O Lord, for your self-revealed Word which has ordained a rich heritage of faith and sacrifice from our ancestors, from Adam to Noah, from Noah to Abraham, from Abraham to David, so onwards to the incarnation of Jesus Christ to the establishment of his church: our brothers and sisters in Christ everywhere. Never let us forget that a heritage of faith is a responsibility, not a treasure to be hoarded. Bless us that we may be a blessing, O Lord. Thank you, O Lord, for the blessing of family; the warmth, comfort, and security of family love. Never let us forget that our family love is a gift to be shared, that the stranger may be as welcome as the brother. Bless us that we may be a blessing, O Lord. We praise you, O Lord, for those who have lived and died in Christ that we might have the freedom to dwell in a community of faith. -
The Public Worship of Presbyterian and Other Reformed Churches in the United States
Public Worship in the United States 57 The Public Worship of Presbyterian and other Reformed Churches in the United States. IT is impossible to understand the United States without a clear idea of its development from varied origins, the impact of fresh forces and the emergence of a new American civilisation as a result. If worship is the flower of a national culture we must keep in mind the nature of the soil as well as the changing scene and background. Let the approach to our survey be historical. I. Starting with the New England Puritans, we find the simple order of the old country transplanted. By the close of the 17th century, the following order of service had become general :—There was prayer " about a quarter of an houre," then a psalm " lined off " by a precentor, leading to an exposition of Scripture, the long prayer, the sermon, another psalm, and the Benediction. Brattle St. Church, Boston, dared to introduce Scripture reading without comment (" dumb-reading ") ; other con- gregations refused fellowship, but were relieved when even Brattle St. declined the legacy of an organ in 1713 ! Ex- tempore prayers were de rigueur, but in the first quarter of the 18th century written sermons had " become extremely Fashionable." As in Scotland, the people took their lunch " between Sermons." " Once a month is a Sacrament of the Lord's Supper," noted Lechford, " . all others departing save the Church which is a great deal less in number than those that goe away ; the Ministers and ruling Elders sitting at the table, the rest in their -
Worship Responsibilities of a Presbytery Moderator
Worship Responsibilities of a Presbytery Moderator David Gambrell Associate for Worship Presbyterian Mission Agency Overview of Workshop • General guidelines for planning worship • Worship at presbytery meetings • Services of ordination and installation General Guidelines • Presbyterian Worship Beyond the Local Congregation: Guidelines for Planning Worship at Meetings of Presbyteries, Synods, and General Assembly, and at Special Gatherings • approved by the 214th General Assembly (2002) of the Presbyterian Church (U.S.A.) • will be available online at pcusa.org/worship (click “Resources and Publications”) General Guidelines Principles of Worship •“Christian worship joyfully ascribes all praise and honor, glory and power to the triune God.” (Directory for Worship W-1.1001) •God is the only source and object of our worship; worship is initiated by God and directed to God •Worship is about the gospel: God’s redemptive action in Jesus Christ; it must not be instrumental to other purposes, agendas, or programs General Guidelines Principles of Worship (continued) •Worship should shape the way we relate to God, each other, and the world; doesn’t merely sanctify existing cultural or personal values •Worship is a corporate event, the action of the body of Christ; should always engage us in personal ways, but is primarily a communal act General Guidelines Authority for Planning • Authority for planning resides with the presbytery, may be designated to a particular group or team of leaders • The presbytery authorizes sacramental celebrations, oversees