Anglican Church in North America
Featured speakers included Dr. Tim Keller of Redeemer Presbyterian Church and Bishop Todd Hunter of Holy Trinity Anglican Church.
PITTSBURGH, Pa. (January XX, 2011) - The Anglican Church in North America celebrated its 2011 Anglican 1000 Church Planting Summit which was held on January 25-27, 2011 in Plano, Texas. Roughly 350 church planters and leaders attended the second annual event sponsored by the Anglican Church.
At this year's Anglican 1000 Summit, Dr. Tim Keller of Redeemer Presbyterian Church in New York and Bishop Todd Hunter of Holy Trinity Anglican Church in Southern California were the keynote speakers. Both of these men are overseeing church planting networks on opposite ends of the United States. Dr. Keller leads Redeemer City to City, while Bishop Hunter leads the Churches for the Sake of Others network in the Anglican Mission in the Americas. Each showed how church planting is part of the Mission of God - not simply a vehicle for denominational expansion or an end in itself. They challenged planters to be focused on evangelism and fueled by prayer.
"It was a blessing to bear witness to the Christ-filled fellowship this week at our second annual church planting summit. As hundreds of church leaders listened to and presented stories of new church life and growth around North America, I was humbled by how the Lord has chosen to spread the faith through the valiant mission of church planting," said the Most Rev. Robert Duncan, Archbishop and Primate of the Anglican Church in North America.
Two years ago, Archbishop Robert Duncan, leader of the Anglican Church, made the astonishing, prophetic call to plant 1,000 new congregations in order to reach North America with the "transforming love of Jesus Christ." A few months later, a team of leaders gathered in Plano to dream about a cooperative movement to plant churches and answer this call. Since that time, many new works have started. Over 100 of these new works are featured on the Anglican 1000 website (www.Anglican1000.org). The Rev. Canon David Roseberry who serves as Chairman of the Anglican 1000 Movement says, "Anglican 1000 is a movement that is popping up everywhere! New churches are being planted, older churches are spinning off congregations, and bishops are tilling the field. It is hard to keep up with it. It is an idea whose time has clearly come."
Over 350 church planters and leaders returned to Plano this week to learn, educate and share resources as they strive to reach this immense church planting goal. Numerous stories from leaders across North America who are working in the field to plant new churches were presented at the conference. At the Anglican 1000 Summit it was clear to Chairman David Roseberry that, "The Archbishop spoke a vision that caught hold. It is a future that we all want to be part of. What the Anglican 1000 Summit showed me is that there are increasing numbers of younger planters that are presenting themselves. The room was full of 20-30 year old missionaries...each of whom is crying out to God, 'Here I am, send me!'"
"This is a movement that was inspired by the Holy Spirit and has come to life through the hard work and dedication of a broad grassroots network. On behalf of the Anglican Church in North America, I offer my profound gratitude to the many volunteers, members and leaders of Christ Church Plano for all of their hard work in making this a successful event. Furthermore, the leadership of The Rev. Canon Roseberry has given immeasurable value and enrichment to the Anglican 1000 movement. My devout prayer is that for years to come, the Lord will continue to refresh our minds and hearts with even more ways to bring the Anglican faith to the unchurched across North America and beyond," continued Archbishop Duncan.
February 1, 2011
St Philips, Moon Twp leaves ACNA
Dear Friends,
I write to inform you of a pending decision by St. Philip’s Church, Moon Twp (currently a member of the Anglican Diocese of Pittsburgh (ACNA)) to negotiate an individual settlement with the Episcopal Church (TEC). St. Philip’s Sr. Pastor Eric Taylor, and vestry leadership have agreed to buy their way out of the pending lawsuit/appeal against our diocese by agreeing to pay a large sum of money to TEC in exchange for TEC quitting their claim against their property. In addition to the financial terms of the settlement, St Philip’s leadership has also agreed to abandon communion with the Anglican Church in North America and the Anglican Diocese of Pittsburgh and Archbishop Robert Duncan for a period of at least five years. I have been told that the stipulation to split with our diocese was a non-negotiable requirement by TEC and their attorneys. TEC is denying it.
The response of the diocese and our bishop is posted on this blog. You will note that he is gracious as usual even though this must feel to him like betrayal and a great personal loss.
My first instinct is to respond to this news in anger but that is rarely the wise response. I have, in fact, taken down an earlier post for that reason. St Philips action makes no sense to me. Perhaps in the days to come we will see some reasonable explanation for why St Philips has done what they have done but for now my prayer is that St Philip’s parishioners will decide against the split when they meet for the vote on Tuesday evening.
This negative news about St Philip’s is only half the story. Good things are happening in the Anglican Church in North America today. I have also posted a news release on the just completed Anglican 1000 Church Planting Event. Please note that after about eighteen months already 100 new churches have been planted by the ACNA and many, many more are in the works. So, while we mourn the loss of St Philips today we also give thanks for the blessing of new churches being born here in Pittsburgh and throughout the United States and Canada.
In Christ,
Scott+
I write to inform you of a pending decision by St. Philip’s Church, Moon Twp (currently a member of the Anglican Diocese of Pittsburgh (ACNA)) to negotiate an individual settlement with the Episcopal Church (TEC). St. Philip’s Sr. Pastor Eric Taylor, and vestry leadership have agreed to buy their way out of the pending lawsuit/appeal against our diocese by agreeing to pay a large sum of money to TEC in exchange for TEC quitting their claim against their property. In addition to the financial terms of the settlement, St Philip’s leadership has also agreed to abandon communion with the Anglican Church in North America and the Anglican Diocese of Pittsburgh and Archbishop Robert Duncan for a period of at least five years. I have been told that the stipulation to split with our diocese was a non-negotiable requirement by TEC and their attorneys. TEC is denying it.
The response of the diocese and our bishop is posted on this blog. You will note that he is gracious as usual even though this must feel to him like betrayal and a great personal loss.
My first instinct is to respond to this news in anger but that is rarely the wise response. I have, in fact, taken down an earlier post for that reason. St Philips action makes no sense to me. Perhaps in the days to come we will see some reasonable explanation for why St Philips has done what they have done but for now my prayer is that St Philip’s parishioners will decide against the split when they meet for the vote on Tuesday evening.
This negative news about St Philip’s is only half the story. Good things are happening in the Anglican Church in North America today. I have also posted a news release on the just completed Anglican 1000 Church Planting Event. Please note that after about eighteen months already 100 new churches have been planted by the ACNA and many, many more are in the works. So, while we mourn the loss of St Philips today we also give thanks for the blessing of new churches being born here in Pittsburgh and throughout the United States and Canada.
In Christ,
Scott+
Anglican Diocese of Pittsburgh Calls Proposed Church Property Settlement “Heartbreaking”
Settlement Requires Pittsburgh Parish to Separate from Anglican Family for Five Years
PITTSBURGH, Pa. (February 1, 2011) – The Anglican Diocese of Pittsburgh expressed sadness over a proposed church property settlement involving St. Philip’s Church in Moon Township, Pa. In addition to paying a substantial fee to the local Episcopal Church diocese in order to remain in their worship space, the proposed settlement requires St. Philip’s to sever ties for at least five years with the Anglican Diocese of Pittsburgh, the Anglican Church in North America, and Archbishop Robert Duncan.
In addition, the Episcopal Church diocese has insisted that St. Philip’s agree that if it starts any new churches over the next five years they cannot be Anglican. The congregation is scheduled to vote on the settlement this evening, Tuesday, February 1. The settlement will then go before the Allegheny Court of Common Pleas.
“It is heartbreaking that even if they agree to pay a substantial settlement fee to keep their buildings, members of St. Philip’s are also being forced to separate from their Anglican family as a condition of the property settlement. Freedom of religion is at the heart of this matter and no congregation should have to stipulate that it will separate from its current body as part of a monetary property settlement,” said the Most Rev. Robert Duncan, Archbishop and Primate of the Anglican Church in North America and Bishop of Pittsburgh.
“Sadly, the separation mandate seems to be specifically designed to hurt both the local diocese and the North American province. If the settlement is approved by St. Philip’s, we urge the Court to strike any provisions of the settlement that abridge First Amendment rights.
“We support the people and clergy of St. Philip’s as they face into this painful decision. It is our sincere hope that The Episcopal Church will stop these abusive and unconstitutional practices so that St. Philip’s can move forward with its mission and ministry. The desire of the Anglican Diocese of Pittsburgh is simply to hold fast to the teachings of Scripture, reach the greater Pittsburgh region with the transforming love of Jesus Christ, and serve those in need,” Archbishop Duncan concluded.
The Anglican Diocese of Pittsburgh (http://pitanglican.org) unites more than 60 Anglican congregations in the greater Pittsburgh region. The Diocese of Pittsburgh is a founding member of the Anglican Church in North America, which has 1,000 congregations across the United States and Canada. The Anglican Church is a Province-in-formation in the global Anglican Communion. The Most Rev. Robert Duncan is the archbishop of the Anglican Church in North America and bishop of the Anglican Diocese of Pittsburgh.
PITTSBURGH, Pa. (February 1, 2011) – The Anglican Diocese of Pittsburgh expressed sadness over a proposed church property settlement involving St. Philip’s Church in Moon Township, Pa. In addition to paying a substantial fee to the local Episcopal Church diocese in order to remain in their worship space, the proposed settlement requires St. Philip’s to sever ties for at least five years with the Anglican Diocese of Pittsburgh, the Anglican Church in North America, and Archbishop Robert Duncan.
In addition, the Episcopal Church diocese has insisted that St. Philip’s agree that if it starts any new churches over the next five years they cannot be Anglican. The congregation is scheduled to vote on the settlement this evening, Tuesday, February 1. The settlement will then go before the Allegheny Court of Common Pleas.
“It is heartbreaking that even if they agree to pay a substantial settlement fee to keep their buildings, members of St. Philip’s are also being forced to separate from their Anglican family as a condition of the property settlement. Freedom of religion is at the heart of this matter and no congregation should have to stipulate that it will separate from its current body as part of a monetary property settlement,” said the Most Rev. Robert Duncan, Archbishop and Primate of the Anglican Church in North America and Bishop of Pittsburgh.
“Sadly, the separation mandate seems to be specifically designed to hurt both the local diocese and the North American province. If the settlement is approved by St. Philip’s, we urge the Court to strike any provisions of the settlement that abridge First Amendment rights.
“We support the people and clergy of St. Philip’s as they face into this painful decision. It is our sincere hope that The Episcopal Church will stop these abusive and unconstitutional practices so that St. Philip’s can move forward with its mission and ministry. The desire of the Anglican Diocese of Pittsburgh is simply to hold fast to the teachings of Scripture, reach the greater Pittsburgh region with the transforming love of Jesus Christ, and serve those in need,” Archbishop Duncan concluded.
The Anglican Diocese of Pittsburgh (http://pitanglican.org) unites more than 60 Anglican congregations in the greater Pittsburgh region. The Diocese of Pittsburgh is a founding member of the Anglican Church in North America, which has 1,000 congregations across the United States and Canada. The Anglican Church is a Province-in-formation in the global Anglican Communion. The Most Rev. Robert Duncan is the archbishop of the Anglican Church in North America and bishop of the Anglican Diocese of Pittsburgh.
December 27, 2010
Beth's Cheesy Potatoes
If you were at the Mustard Seed Cafe Sunday and enjoyed the great potato dish that was served by Beth Buttermore, here's the recipe courtesy of Beth:
1 2lb. bag frozen southern style hash brown potatoes
1 stick melted butter
1 med. onion, chopped
8 oz. sour cream
8 oz. shredded sharp cheddar
1 can Healthy Request cream of chicken soup
½ can milk
1½ c. cornflake crumbs or crushed cornflakes
Preheat the oven to 350. Grease a 9x13 dish. Pour in frozen potatoes. In a separate bowl, whisk the soup with the milk; add the sour cream and mix; add the butter and mix; add the cheese and onion and mix; and pour over. Sprinkle the cornflakes on top and bake uncovered for 1½ hours.
1 2lb. bag frozen southern style hash brown potatoes
1 stick melted butter
1 med. onion, chopped
8 oz. sour cream
8 oz. shredded sharp cheddar
1 can Healthy Request cream of chicken soup
½ can milk
1½ c. cornflake crumbs or crushed cornflakes
Preheat the oven to 350. Grease a 9x13 dish. Pour in frozen potatoes. In a separate bowl, whisk the soup with the milk; add the sour cream and mix; add the butter and mix; add the cheese and onion and mix; and pour over. Sprinkle the cornflakes on top and bake uncovered for 1½ hours.
December 15, 2010
E100, LESSON 8, God’s Covenant with Abraham
Genesis Chapter 15
Chapter 15 of Genesis is arguably the most quoted and most important chapter in the Old Testament canon, not only for Christianity and Judaism but Islam as well. In chapter 15 Abram enters into a covenant relationship with God.
Verse
1 The events of chapter 14 are an interesting read. Abram does battle with the four kings who had taken Abram’s nephew Lot prisoner. Abram worships and tithes to Melchizedek and, most to the point here in chapter 15, Abram refuses to take his share of the spoils from the Kings of Sodom and Gomorrah. The Lord came to Abram in a vision and told Abram that He would be Abram’s shield and that Abram would be prosperous.
2-3 Abram complains that he remains without a child and that he will, therefore, have to leave his estate to a servant.
4-5 The Lord renews his promise to Abram that he will conceive a son. In the Hebrew the passage reads “what will come out of your loins.” As an illustration, He shows Abram the stars in the sky and suggests that the number of his offspring will be beyond one’s ability to count.
6 This great statement is quoted twice by St Paul (Romans 4.3 and Galatians 3.6) and once by St James (James 2.23) Faith here is shown to be a readiness to accept what God promises. Abram both trusts the Lord as a person and the promises that Lord makes)
7-11 The remaining verses formalize the covenant God is making with Abram. Animals are slaughtered, and halved in preparation for the ritual that will formalize the covenant (see verses 17-21)
12-15 Abram falls into a deep darkness and a deep sleep and in the presence of the Lord Abram is told the future of his heirs, that they will wander for a time, will go into bondage in Egypt for four hundred years, will be set free and will finally inherit the promised land. Abram shall die in peace but his heirs will return to the promised land.
16 An interesting verse because what it says is that the reason that it will take 400 years for the promise to be fulfilled is because the current inhabitants of the land have not proven themselves worthy of God’s judgment yet.
17-21 An ancient ritual, parties to a covenant walked between the halves of slaughtered animals as a portent of what would happen to them if they violated the agreement. But in this covenant only the Lord walks between the halves, as Abram sleeps. It reminds me of Jesus sweating blood in Gethsemane while his disciples lie sleeping.
Prize Question for Sunday, December 19th: List two of the three places in the new Testament where Genesis 15.6 is mentioned. (See verse 6 above for the answer)
Chapter 15 of Genesis is arguably the most quoted and most important chapter in the Old Testament canon, not only for Christianity and Judaism but Islam as well. In chapter 15 Abram enters into a covenant relationship with God.
Verse
1 The events of chapter 14 are an interesting read. Abram does battle with the four kings who had taken Abram’s nephew Lot prisoner. Abram worships and tithes to Melchizedek and, most to the point here in chapter 15, Abram refuses to take his share of the spoils from the Kings of Sodom and Gomorrah. The Lord came to Abram in a vision and told Abram that He would be Abram’s shield and that Abram would be prosperous.
2-3 Abram complains that he remains without a child and that he will, therefore, have to leave his estate to a servant.
4-5 The Lord renews his promise to Abram that he will conceive a son. In the Hebrew the passage reads “what will come out of your loins.” As an illustration, He shows Abram the stars in the sky and suggests that the number of his offspring will be beyond one’s ability to count.
6 This great statement is quoted twice by St Paul (Romans 4.3 and Galatians 3.6) and once by St James (James 2.23) Faith here is shown to be a readiness to accept what God promises. Abram both trusts the Lord as a person and the promises that Lord makes)
7-11 The remaining verses formalize the covenant God is making with Abram. Animals are slaughtered, and halved in preparation for the ritual that will formalize the covenant (see verses 17-21)
12-15 Abram falls into a deep darkness and a deep sleep and in the presence of the Lord Abram is told the future of his heirs, that they will wander for a time, will go into bondage in Egypt for four hundred years, will be set free and will finally inherit the promised land. Abram shall die in peace but his heirs will return to the promised land.
16 An interesting verse because what it says is that the reason that it will take 400 years for the promise to be fulfilled is because the current inhabitants of the land have not proven themselves worthy of God’s judgment yet.
17-21 An ancient ritual, parties to a covenant walked between the halves of slaughtered animals as a portent of what would happen to them if they violated the agreement. But in this covenant only the Lord walks between the halves, as Abram sleeps. It reminds me of Jesus sweating blood in Gethsemane while his disciples lie sleeping.
Prize Question for Sunday, December 19th: List two of the three places in the new Testament where Genesis 15.6 is mentioned. (See verse 6 above for the answer)
November 29, 2010
E100, Lesson 6, The Call of Abram
The Call of Abram, Genesis 12.1—20
The great themes of the following chapters in Genesis, from chapter 12 all the way through to chapter 50 will be the promised seed and the promised land which this little band of God’s chosen people cling to for their hope and future. The promise of a son dominates chapters 12 through 20. After Isaac’s birth the story follows the succeeding line of heirs.
Just as it was in the beginning of the story of creation, the story of God’s plan of redemption begins with God, speaking. God calls out to Abram and tells him to break with his past, and embark on a new and foreign path. Abram is to leave the familiar and the well known and to head towards a vague and uncertain future: “the land that [God] will show [him]” in due time. Abram, is therefore, called to act in faith, trusting that God means him well and will bless him if he does what he is called to do. Here, even before the great passage in chapter 15 where ‘God reckons Abram righteous because he believes’ we see Abram the man of faith, willing to trust in the Lord and act in the way he believes God is calling him. Please note the two key elements to righteousness: 1) trusting in God and 2) actively living out God’s calling on our life.
Finally, Abram makes his first journey to Egypt where he takes advantage of his host by deceiving him. He lies about his relationship to Sarai, his wife, and causes God’s judgment to fall upon Pharaoh. Deciding to respond to God’s calling does not set us free from sin. For that we will need a Savior.
Comments on the text:
12:1 God called the man and woman He intended to become the parents of a chosen race of people. That is odd because Abraham is seventy-five and Sarai is barren. They are not exactly the model of fertility.
2-3 Here is God’s promise. God promises to make Abram into a great nation, to bless him and to make him a blessing to others,
4 Lot is Abram’s nephew, the son of his brother Haran.
5 the land of Canaan is the modern day Palestine and Israel.
6 Shechem, was a pass between two mountains, Ebal and Gerizim. It was marked out as a place of decision. At Shechem the Israelites were assembled to choose between blessing and curse (Deuteronomy 11.29-30) he Joshua would give his last charge (Joshua 24) and here the Kingdom of Solomon would be split into two and Samaria would be created (1Kings 12)
7 God made himself known to Abraham and granted him the land and Abram’s first act was to worship the Lord. Abram built an altar there.
8 Abraham continued on into the heart of Palestine and built another altar between Bethel and Ai. Bethel translates “The House of God” and Ai translates “the ruin.” Abram built another altar to the LORD and worshipped him there.
9—20 “The prime importance of this story,” comments Derek Kidner, “is its bearing on the promise of land and people.” Abram has been given a calling and a vision from God but the vision will be repeatedly challenged by circumstances and Abram will repeatedly compromise God’s plan through his own sinful intervention. Abram finds himself in the promised land but the risk of famine causes him to abandon it and flee to apparent abundance in a foreign, pagan land. It would require plagues to restore Sarai to her destiny and deportation to get Abram back to Canaan.
E100 Prize Question for Sunday, December 12th:
What is the first thing we are told Abram did when he got to Shechem?
Study Questions:
Have you ever had to trust in God? Where and when? How did it feel? How did it turn out?
How do you think Abram felt as he packed up and got ready to leave his home in Haran? How would you have felt?
Sometimes God calls us to give up something familiar to us and to venture into something new that we don’t know very much about. Have you ever felt like you ought to explore something new in your life? What was it?
Is God calling you to explore something new now?
What do you think caused Abram to get into trouble in Egypt? How might he have avoided the trouble?
The great themes of the following chapters in Genesis, from chapter 12 all the way through to chapter 50 will be the promised seed and the promised land which this little band of God’s chosen people cling to for their hope and future. The promise of a son dominates chapters 12 through 20. After Isaac’s birth the story follows the succeeding line of heirs.
Just as it was in the beginning of the story of creation, the story of God’s plan of redemption begins with God, speaking. God calls out to Abram and tells him to break with his past, and embark on a new and foreign path. Abram is to leave the familiar and the well known and to head towards a vague and uncertain future: “the land that [God] will show [him]” in due time. Abram, is therefore, called to act in faith, trusting that God means him well and will bless him if he does what he is called to do. Here, even before the great passage in chapter 15 where ‘God reckons Abram righteous because he believes’ we see Abram the man of faith, willing to trust in the Lord and act in the way he believes God is calling him. Please note the two key elements to righteousness: 1) trusting in God and 2) actively living out God’s calling on our life.
Finally, Abram makes his first journey to Egypt where he takes advantage of his host by deceiving him. He lies about his relationship to Sarai, his wife, and causes God’s judgment to fall upon Pharaoh. Deciding to respond to God’s calling does not set us free from sin. For that we will need a Savior.
Comments on the text:
12:1 God called the man and woman He intended to become the parents of a chosen race of people. That is odd because Abraham is seventy-five and Sarai is barren. They are not exactly the model of fertility.
2-3 Here is God’s promise. God promises to make Abram into a great nation, to bless him and to make him a blessing to others,
4 Lot is Abram’s nephew, the son of his brother Haran.
5 the land of Canaan is the modern day Palestine and Israel.
6 Shechem, was a pass between two mountains, Ebal and Gerizim. It was marked out as a place of decision. At Shechem the Israelites were assembled to choose between blessing and curse (Deuteronomy 11.29-30) he Joshua would give his last charge (Joshua 24) and here the Kingdom of Solomon would be split into two and Samaria would be created (1Kings 12)
7 God made himself known to Abraham and granted him the land and Abram’s first act was to worship the Lord. Abram built an altar there.
8 Abraham continued on into the heart of Palestine and built another altar between Bethel and Ai. Bethel translates “The House of God” and Ai translates “the ruin.” Abram built another altar to the LORD and worshipped him there.
9—20 “The prime importance of this story,” comments Derek Kidner, “is its bearing on the promise of land and people.” Abram has been given a calling and a vision from God but the vision will be repeatedly challenged by circumstances and Abram will repeatedly compromise God’s plan through his own sinful intervention. Abram finds himself in the promised land but the risk of famine causes him to abandon it and flee to apparent abundance in a foreign, pagan land. It would require plagues to restore Sarai to her destiny and deportation to get Abram back to Canaan.
E100 Prize Question for Sunday, December 12th:
What is the first thing we are told Abram did when he got to Shechem?
Study Questions:
Have you ever had to trust in God? Where and when? How did it feel? How did it turn out?
How do you think Abram felt as he packed up and got ready to leave his home in Haran? How would you have felt?
Sometimes God calls us to give up something familiar to us and to venture into something new that we don’t know very much about. Have you ever felt like you ought to explore something new in your life? What was it?
Is God calling you to explore something new now?
What do you think caused Abram to get into trouble in Egypt? How might he have avoided the trouble?
E100, Lesson 5, The Tower of Babel
The Tower of Babel, Genesis 11.1—9
In the story of Babel the primeval history of humanity comes to a conclusion. Humanity realizing they have creative abilities seek to glorify and fortify themselves through collective efforts. Their plan is grandiose. People who feel vulnerable, gather together and build a fortified tower for themselves. They determine to build a tower that reaches to heaven. The express purpose is to “make a name for themselves,” to glorify themselves, to make themselves feel safe by building up great fortifications around them.
God comes to view the project and He sees that when they come together they are able to accomplish virtually anything, and God does not conclude that unity and creative strength is good for humanity. Remember what God said after the flood? In Gen 8.21, after the flood, God says, “…the LORD said to Himself, "I will never again curse the ground on account of man, for the intent of man's heart is evil from his youth; and I will never again destroy every living thing, as I have done. An humanity, intent on evil, is destined to use their collective abilities for evil purposes as well. And so God determines to keep them divided by confusing their language. The problem is the human heart, and until the human heart is somehow transformed for good, unity is no good.
The Day of Pentecost opened a new chapter in the story with God opening the ears of people to hear the Gospel message in their own tongue, restoring unity among all people around a saving message. This gospel message has the ability to turn the human heart towards good and so God reverses himself. This is the reversal foretold by the prophet Zephaniah in chapter 3, verse 9: "For then I will give to the peoples purified lips, That all of them may call on the name of the LORD, To serve Him shoulder to shoulder.”
Comments on the text:
11:1 “used the same language”, literally, “the same set of words”
2 “the land of Shinar” refers to Mesopotamia, that land between the Tigris and the Euphrates Rivers. That area is located in modern day Iraq. Later, Ur, is in this same area and God calls Abram out of Ur.
4 there are, in fact, towers that fit the description of a tower that were built in ancient Mesopotamia. They are called ugarits and the remains of them have been excavated in modern times.
5-8 this is actually a word play. Earlier we are told that humanity came to the project, they “came” to the area and they “came” to build. Now God comes to the project and when he sees what they are about God comes to confuse their language. God comes and confuses the peoples and scatters them.
9 Babel sounds like the Hebrew word Balal which means “to confuse.”
E100 Prize Question for Sunday, December 5th:
In what modern country would Shinar have been? What is another name for that region?
Study Questions:
What do you think motivated the people to build the tower?
Have you ever felt vulnerable and afraid? How did you respond? Did you seek to control your environment? Did you flee?
What is the significance of God confusing the people’s languages? What does this have to do with God giving everyone the ability to understand the words of the disciples on the day of Pentecost?
If God wanted any message to be understood universally, what would that message be?
In the story of Babel the primeval history of humanity comes to a conclusion. Humanity realizing they have creative abilities seek to glorify and fortify themselves through collective efforts. Their plan is grandiose. People who feel vulnerable, gather together and build a fortified tower for themselves. They determine to build a tower that reaches to heaven. The express purpose is to “make a name for themselves,” to glorify themselves, to make themselves feel safe by building up great fortifications around them.
God comes to view the project and He sees that when they come together they are able to accomplish virtually anything, and God does not conclude that unity and creative strength is good for humanity. Remember what God said after the flood? In Gen 8.21, after the flood, God says, “…the LORD said to Himself, "I will never again curse the ground on account of man, for the intent of man's heart is evil from his youth; and I will never again destroy every living thing, as I have done. An humanity, intent on evil, is destined to use their collective abilities for evil purposes as well. And so God determines to keep them divided by confusing their language. The problem is the human heart, and until the human heart is somehow transformed for good, unity is no good.
The Day of Pentecost opened a new chapter in the story with God opening the ears of people to hear the Gospel message in their own tongue, restoring unity among all people around a saving message. This gospel message has the ability to turn the human heart towards good and so God reverses himself. This is the reversal foretold by the prophet Zephaniah in chapter 3, verse 9: "For then I will give to the peoples purified lips, That all of them may call on the name of the LORD, To serve Him shoulder to shoulder.”
Comments on the text:
11:1 “used the same language”, literally, “the same set of words”
2 “the land of Shinar” refers to Mesopotamia, that land between the Tigris and the Euphrates Rivers. That area is located in modern day Iraq. Later, Ur, is in this same area and God calls Abram out of Ur.
4 there are, in fact, towers that fit the description of a tower that were built in ancient Mesopotamia. They are called ugarits and the remains of them have been excavated in modern times.
5-8 this is actually a word play. Earlier we are told that humanity came to the project, they “came” to the area and they “came” to build. Now God comes to the project and when he sees what they are about God comes to confuse their language. God comes and confuses the peoples and scatters them.
9 Babel sounds like the Hebrew word Balal which means “to confuse.”
E100 Prize Question for Sunday, December 5th:
In what modern country would Shinar have been? What is another name for that region?
Study Questions:
What do you think motivated the people to build the tower?
Have you ever felt vulnerable and afraid? How did you respond? Did you seek to control your environment? Did you flee?
What is the significance of God confusing the people’s languages? What does this have to do with God giving everyone the ability to understand the words of the disciples on the day of Pentecost?
If God wanted any message to be understood universally, what would that message be?
November 23, 2010
E100, Lesson Four: God's Covenant with Noah
Essential 100 Scripture Passages
Gen. 8.1—9.17, God’s Covenant with Noah
Verse
8.1 In Hebrew “remembering is not simply bringing to mind but actually taking action on behalf of Noah.
.2 The word for “wind” is the same word used in Genesis 1.2. Here, in chapter 8 we have a very intentional retelling of the Creation story. God separates the water from the ground, places birds in the air, animals were sent forth to multiply upon the earth, etc.
.3 The flood abates very gradually.
.4 The precise location of Mount Ararat is unknown but it is somewhere in the Northern Turkey or Armenia area.
.6-12 Noah sends birds out to test the land. When the dove returns with an olive branch (a sign of peace) Noah knows that there is land and that plants have started to grow once more.
.13-19 Noah and his family and all the living creatures in the ark are set free to resume life on the dry land.
.20 Noah’s first act after being restored to the land is to build a place of worship and to make a sacrificial offering to the Lord. Worship is always our first privilege and duty.
.21 Noah’s worship was pleasing to the Lord. God determines to never again curse the ground or destroy the wildlife, because He says, “the imagination of man’s heart is evil from his youth.” Humanity can’t seem to help themselves.
.22 God promises that the growing seasons will endure as long as the earth itself endures.
9.1-7 This continues the recreation imagery. As he did with Adam and Eve, he blesses Noah and his family and tells them to be fruitful and multiply. He gives them dominion over all the animals, and declares them good to eat, except for carrion and animal blood.
.8-11 God makes the promise he made to himself in verse 8.21 known to Noah and his sons
.12-17 God gives a sign to affirm the covenant he has made—a rainbow. And he says that the sign will remind him to be compassionate, and it will remind the people of God’s promise.
Sunday’s Prize Question:
Noah sent two sorts of birds out from the ark in search of dry land. What sorts of birds were they?
Discussion Questions:
1. What things most powerfully remind you that God loves you?
2. What is one thing you could do today to show God that you are grateful for his love?
Gen. 8.1—9.17, God’s Covenant with Noah
Verse
8.1 In Hebrew “remembering is not simply bringing to mind but actually taking action on behalf of Noah.
.2 The word for “wind” is the same word used in Genesis 1.2. Here, in chapter 8 we have a very intentional retelling of the Creation story. God separates the water from the ground, places birds in the air, animals were sent forth to multiply upon the earth, etc.
.3 The flood abates very gradually.
.4 The precise location of Mount Ararat is unknown but it is somewhere in the Northern Turkey or Armenia area.
.6-12 Noah sends birds out to test the land. When the dove returns with an olive branch (a sign of peace) Noah knows that there is land and that plants have started to grow once more.
.13-19 Noah and his family and all the living creatures in the ark are set free to resume life on the dry land.
.20 Noah’s first act after being restored to the land is to build a place of worship and to make a sacrificial offering to the Lord. Worship is always our first privilege and duty.
.21 Noah’s worship was pleasing to the Lord. God determines to never again curse the ground or destroy the wildlife, because He says, “the imagination of man’s heart is evil from his youth.” Humanity can’t seem to help themselves.
.22 God promises that the growing seasons will endure as long as the earth itself endures.
9.1-7 This continues the recreation imagery. As he did with Adam and Eve, he blesses Noah and his family and tells them to be fruitful and multiply. He gives them dominion over all the animals, and declares them good to eat, except for carrion and animal blood.
.8-11 God makes the promise he made to himself in verse 8.21 known to Noah and his sons
.12-17 God gives a sign to affirm the covenant he has made—a rainbow. And he says that the sign will remind him to be compassionate, and it will remind the people of God’s promise.
Sunday’s Prize Question:
Noah sent two sorts of birds out from the ark in search of dry land. What sorts of birds were they?
Discussion Questions:
1. What things most powerfully remind you that God loves you?
2. What is one thing you could do today to show God that you are grateful for his love?
November 15, 2010
E100 Challenge 3 Noah and the Flood
Genesis 6.5—7.24 Noah and the Flood
Chapter 6
5-6 What had begun as a small act of disobedience in the garden (Adam and Eve eating from the tree God forbid them to eat) has, over time, become widespread wickedness. In the beginning God had called his Creation “good” but by the time of Noah God can find no good remaining. And God regrets having made man. “God grieved in his heart.” God’s desires and God’s hopes had been dashed. People, given a choice, turn away from God and embrace evil.
7 And God determined to destroy the creatures he had made. Please note that humanity’s sin infected all of creation, not just human beings—all creatures became detestable before God.
8 The exception: Noah. Noah found favor in God’s eyes.
9 Noah possessed three characteristics that explain God’s favor towards him. He was “righteous.” He was “blameless.” And he “walked with God.” The third characteristic: “he walked with God,” explains how Noah was able to remain righteous and blameless.
10 Noah’s sons will survive the flood because they are his offspring
11-12 A restatement of verses 5 and 6
13-17 God informed Noah of the impending flood. And He instructed Noah to build a ship. The ship (ark) would carry Noah and his family. It would guard and protect the seed of a new creation.
18-21 God would spare Noah, his sons and their wives. He would also spare one breeding pair of every creature in earth. God’s mercy is great. Even in the face of great evil God spared his creation from total destruction and provided the means for life to go on.
22 Noah obeyed God’s command to build an ark and equip it as God directed. Of course! Noah “walked with God.”
Chapter 7
1-5 When the time had come God ordered Noah to pack up. He told him to get the animals onboard. He told him that in seven days the flood would begin. Once again, Noah obeyed.
6 Noah was 600 years old when the flood began. Before the flood the ages of people were reported in the hundreds of years rather than the tens of years ever since.
7-20 We are told the specifics of the how and when the flood came to pass, and about Noah’s activity to load the ark with the “living creatures.” The flood lifted up the ark with all the pairs of animals and the remainder of the earth was flooded. Even the high mountain tops were covered by 15 cubits. A cubit is about 20 inches (the length of a forearm from the end of one’s fingers to the elbow).
21-23 All flesh on earth died. Only Noah and the contents of his fragile little ship survived.
24 The flood continued for nearly six months
Sunday Morning Prize Question:
What were the names of Noah’s three sons?
Study questions:
Do you think that people continue to turn away from God and to prefer evil in our lives? Can you site an example?
Why do you think God spared Noah and his family?
Sometimes being spared isn’t so easy. Noah and his family had to endure great hardship in order to be spared. Can you remember a time in your life when God was “sparing” you?
Chapter 6
5-6 What had begun as a small act of disobedience in the garden (Adam and Eve eating from the tree God forbid them to eat) has, over time, become widespread wickedness. In the beginning God had called his Creation “good” but by the time of Noah God can find no good remaining. And God regrets having made man. “God grieved in his heart.” God’s desires and God’s hopes had been dashed. People, given a choice, turn away from God and embrace evil.
7 And God determined to destroy the creatures he had made. Please note that humanity’s sin infected all of creation, not just human beings—all creatures became detestable before God.
8 The exception: Noah. Noah found favor in God’s eyes.
9 Noah possessed three characteristics that explain God’s favor towards him. He was “righteous.” He was “blameless.” And he “walked with God.” The third characteristic: “he walked with God,” explains how Noah was able to remain righteous and blameless.
10 Noah’s sons will survive the flood because they are his offspring
11-12 A restatement of verses 5 and 6
13-17 God informed Noah of the impending flood. And He instructed Noah to build a ship. The ship (ark) would carry Noah and his family. It would guard and protect the seed of a new creation.
18-21 God would spare Noah, his sons and their wives. He would also spare one breeding pair of every creature in earth. God’s mercy is great. Even in the face of great evil God spared his creation from total destruction and provided the means for life to go on.
22 Noah obeyed God’s command to build an ark and equip it as God directed. Of course! Noah “walked with God.”
Chapter 7
1-5 When the time had come God ordered Noah to pack up. He told him to get the animals onboard. He told him that in seven days the flood would begin. Once again, Noah obeyed.
6 Noah was 600 years old when the flood began. Before the flood the ages of people were reported in the hundreds of years rather than the tens of years ever since.
7-20 We are told the specifics of the how and when the flood came to pass, and about Noah’s activity to load the ark with the “living creatures.” The flood lifted up the ark with all the pairs of animals and the remainder of the earth was flooded. Even the high mountain tops were covered by 15 cubits. A cubit is about 20 inches (the length of a forearm from the end of one’s fingers to the elbow).
21-23 All flesh on earth died. Only Noah and the contents of his fragile little ship survived.
24 The flood continued for nearly six months
Sunday Morning Prize Question:
What were the names of Noah’s three sons?
Study questions:
Do you think that people continue to turn away from God and to prefer evil in our lives? Can you site an example?
Why do you think God spared Noah and his family?
Sometimes being spared isn’t so easy. Noah and his family had to endure great hardship in order to be spared. Can you remember a time in your life when God was “sparing” you?
November 8, 2010
E100, Lesson 2 The Fall, Genesis Chapter 3
Genesis, chapter 2 ends with a statement that men and women were naked and were not ashamed. Human beings were plainly visible, nothing was hidden, and there was nothing about which they needed to be ashamed. There was no reason to hide from God’s eyes. In chapter 3 that all changes very quickly so that by verse 10 the man says to God, “I was afraid [of God] because I was naked; and I hid myself.” So, what happened in those intervening verses? Sin happened. Rebellion happened. The Fall happened.
Verse
1 the craftiest of all God’s creatures was the serpent and the serpent engaged Eve in a conversation about God; specifically the question posed revolves around the command God gave to Adam and Eve. The serpent wants to know if God commanded them to ‘not eat’ from a tree in the garden.
2 And the woman responded by answering the serpent’s question. On the positive side, God gave them permission to eat from every tree in the garden but one. (Interesting to note that among the trees that they could have eaten was the tree of [eternal] life; but they never chose to eat from it.)
3 But God said, “you shall not eat of the fruit of the tree in the center of the Garden,” that is, the tree of the knowledge of good and evil. And God assigned a consequence to disobedience. He said, “if you eat of it you will die.”
4 The serpent contradicts God’s word and he has been contradicting God’s word ever since. He says,” you will not die.” He lied. In fact he is the Father of lies.
5 The serpent makes the claim that if the man and the woman betray God and eat of the tree they will become wise, like God is wise. They will no longer need God’s direction. They will be able to choose for themselves.
6 The woman comes to believe that the fruit is not poison, that it is beautiful and that it was desirable to eat because it would make them wise. And so, she eats, but only after she has decided to betray God’s command and to ignore God’s warning. And not only did she eat but the man ate as well. We want to believe that sin is not sin. We want to believe that what God has commanded us to avoid will actually be good for us. There is a beauty to forbidden fruit and we really do desire it. We are all too ready to ignore the warning signs.
7 Having eaten their eyes were, indeed, opened. They see themselves in the light of not only good—as God intended and as God created them to be—but also as evil. They are ashamed of their nakedness. The unvarnished truth is that they are now good AND evil. And the sight is so repugnant to them that they fashion clothing to cover themselves. In our day we clothe ourselves in denial, justification, and transference.
8 God walked in the Garden and up until now they had been happy to see him. They had been completely open about who they were. Now that they have disobeyed God and they see that they are not only good but evil as well, now they hide from God. They fear their Creator. They are ashamed of what they have become and recognize that punishment is deserved.
9 God calls out to his people. Even as he discovers their sins and rebellion God seeks a conversation with them. God wants to be in relationship with them still.
10 Adam says, ‘I heard you coming and was afraid of you.’ He says he was afraid because he recognized he was naked before God. He hid rather than allow God to see his naked self. How often do we hide from God rather than let him see the reality of our lives?
11 God does not need to be told what happened. He asks Adam because his people need to rehearse the cause of their demise. The acted out in a way God had commanded them not to act.
12 The man blames the woman. The blame game is still the number one defense for men and women alike.
13 The woman, in turn, blames the serpent. She claims that her virtue was overcome by the deceptive acts of others. She was misled. This too is a commonly exercised defense.
14 God curses the serpent and an explanation is given for serpents having no appendages.
15 Here is the Proto-evagelion: Note that God foretells the birth of a child who will be at odds with the serpent’s offspring and that child will crush the serpent’s head even as the serpent strikes the child. A child of Eve will crush evil but not without cost. The child will be felled by evil, if only temporarily.
16 The consequences of rebellion fall on the woman as well: painful childbirth; a desire for her husband that will assure more painful childbirths; and her husband ruling over her.
17 18 and 19 The consequences of rebellion fall on the man as well: the ground, from which the man grows his food and finds his living will be cursed. It will require great effort and pain (toil) to bring forth the food required to sustain him. Hard work, exertion shall be required all his life long, and at the end of his time he will return to the cursed ground—he will die. The warning God had given was true. They ate of the forbidden fruit. They must die.
20 Eve resembles the Hebrew word living. She is the mother of all living.
21 God does not want his people to live in shame. He fashions suitable clothing for them.
22 God does not allow fallen humanity to eat from the tree of eternal life. This is an act of mercy. God does not want to condemn us to an eternity of sin and separation from God.
23 God banishes man from the Garden where the tree of eternal life is found. The man will have to toil and sweat but he will return to the ground from which he was taken.
24 Adam and Eve did not want to go and they had to be driven out and to prevent their return God placed angels at the gate, not little chubby babes with wings but soldier angels, armed and dangerous angels to prevent their approaching the tree of life. There is no hope of eternal life unless the promise God made to the serpent comes true. If the child crushes the serpent’s head and mankind is released from their sins, then the gate to eternal life can once again be opened and mankind can, at last, eat from the tree of eternal life.
Sunday November 14th Prize Question:
What was the weapon God chose to protect the entrance to the Garden?
Study Questions:
Do you believe in sin? If so, how would you define it? Is that different than the way most people you know define sin?
Does sin have consequences? If so, what are they?
Why do you think Adam and Eve made excuses for their disobedience? What sorts of excuses do we make?
Have you ever considered the possibility that God’s punishment might actually be merciful? Can you name a situation where you or someone you know had to suffer consequences for a bad choice but they found a blessing in the consequences?
Verse
1 the craftiest of all God’s creatures was the serpent and the serpent engaged Eve in a conversation about God; specifically the question posed revolves around the command God gave to Adam and Eve. The serpent wants to know if God commanded them to ‘not eat’ from a tree in the garden.
2 And the woman responded by answering the serpent’s question. On the positive side, God gave them permission to eat from every tree in the garden but one. (Interesting to note that among the trees that they could have eaten was the tree of [eternal] life; but they never chose to eat from it.)
3 But God said, “you shall not eat of the fruit of the tree in the center of the Garden,” that is, the tree of the knowledge of good and evil. And God assigned a consequence to disobedience. He said, “if you eat of it you will die.”
4 The serpent contradicts God’s word and he has been contradicting God’s word ever since. He says,” you will not die.” He lied. In fact he is the Father of lies.
5 The serpent makes the claim that if the man and the woman betray God and eat of the tree they will become wise, like God is wise. They will no longer need God’s direction. They will be able to choose for themselves.
6 The woman comes to believe that the fruit is not poison, that it is beautiful and that it was desirable to eat because it would make them wise. And so, she eats, but only after she has decided to betray God’s command and to ignore God’s warning. And not only did she eat but the man ate as well. We want to believe that sin is not sin. We want to believe that what God has commanded us to avoid will actually be good for us. There is a beauty to forbidden fruit and we really do desire it. We are all too ready to ignore the warning signs.
7 Having eaten their eyes were, indeed, opened. They see themselves in the light of not only good—as God intended and as God created them to be—but also as evil. They are ashamed of their nakedness. The unvarnished truth is that they are now good AND evil. And the sight is so repugnant to them that they fashion clothing to cover themselves. In our day we clothe ourselves in denial, justification, and transference.
8 God walked in the Garden and up until now they had been happy to see him. They had been completely open about who they were. Now that they have disobeyed God and they see that they are not only good but evil as well, now they hide from God. They fear their Creator. They are ashamed of what they have become and recognize that punishment is deserved.
9 God calls out to his people. Even as he discovers their sins and rebellion God seeks a conversation with them. God wants to be in relationship with them still.
10 Adam says, ‘I heard you coming and was afraid of you.’ He says he was afraid because he recognized he was naked before God. He hid rather than allow God to see his naked self. How often do we hide from God rather than let him see the reality of our lives?
11 God does not need to be told what happened. He asks Adam because his people need to rehearse the cause of their demise. The acted out in a way God had commanded them not to act.
12 The man blames the woman. The blame game is still the number one defense for men and women alike.
13 The woman, in turn, blames the serpent. She claims that her virtue was overcome by the deceptive acts of others. She was misled. This too is a commonly exercised defense.
14 God curses the serpent and an explanation is given for serpents having no appendages.
15 Here is the Proto-evagelion: Note that God foretells the birth of a child who will be at odds with the serpent’s offspring and that child will crush the serpent’s head even as the serpent strikes the child. A child of Eve will crush evil but not without cost. The child will be felled by evil, if only temporarily.
16 The consequences of rebellion fall on the woman as well: painful childbirth; a desire for her husband that will assure more painful childbirths; and her husband ruling over her.
17 18 and 19 The consequences of rebellion fall on the man as well: the ground, from which the man grows his food and finds his living will be cursed. It will require great effort and pain (toil) to bring forth the food required to sustain him. Hard work, exertion shall be required all his life long, and at the end of his time he will return to the cursed ground—he will die. The warning God had given was true. They ate of the forbidden fruit. They must die.
20 Eve resembles the Hebrew word living. She is the mother of all living.
21 God does not want his people to live in shame. He fashions suitable clothing for them.
22 God does not allow fallen humanity to eat from the tree of eternal life. This is an act of mercy. God does not want to condemn us to an eternity of sin and separation from God.
23 God banishes man from the Garden where the tree of eternal life is found. The man will have to toil and sweat but he will return to the ground from which he was taken.
24 Adam and Eve did not want to go and they had to be driven out and to prevent their return God placed angels at the gate, not little chubby babes with wings but soldier angels, armed and dangerous angels to prevent their approaching the tree of life. There is no hope of eternal life unless the promise God made to the serpent comes true. If the child crushes the serpent’s head and mankind is released from their sins, then the gate to eternal life can once again be opened and mankind can, at last, eat from the tree of eternal life.
Sunday November 14th Prize Question:
What was the weapon God chose to protect the entrance to the Garden?
Study Questions:
Do you believe in sin? If so, how would you define it? Is that different than the way most people you know define sin?
Does sin have consequences? If so, what are they?
Why do you think Adam and Eve made excuses for their disobedience? What sorts of excuses do we make?
Have you ever considered the possibility that God’s punishment might actually be merciful? Can you name a situation where you or someone you know had to suffer consequences for a bad choice but they found a blessing in the consequences?
October 27, 2010
E100 Challenge, Lesson One
Genesis 1.1—2.25 Creation
Below are some notes on this week’s reading. I hope you will find them useful.
Each note is prefaced with a chapter and verse citation. For example, the first note is prefaced with a 1.1a. That means the comment refers to Genesis chapter 1, verse 1, and “a” means the first part of the verse.
I invite you to keep your own notes as you work through the passages. If you keep notes throughout the entire study you will finish with a pretty complete set of reflections on the vital passages of the Holy Bible.
Let’s begin:
Genesis
1.1a In the beginning God…
Before anything was created God already existed. God is eternal. That is to say, unlike anything else, God always was, always is and always will be. God was not created.
1.1b God created the heavens and the earth…
God is the source of everything in the universe, things seen and things not unseen.
1.2a The earth was without form and void, and darkness…
Apart from God nothing had being—just a black, shapeless, void. God created the world out of nothing, ex nihilo .
1.2b And the Spirit of God hovered…
That word “Spirit” can also be translated “breath.” The “breath” of God hovered. If anything comes alive, it is the consequence of this Spirit of God that was in the beginning.
1.3—1.26 And God said…And God saw that it was good…
God spoke the universe into existence. “Speaking” requires exhaling—breathing. So, the breath of God becomes the Word of God, God breathes out and the word is spoken and the universe is created. All that is created is good. God is not a malevolent God. He is the One who creates good things.
1.27 God created man in his own image, in the image of God He created him; male and female He created them…
Humanity was created in God’s own likeness. We are created to resemble God, therefore to the extent that we are able to be godly we are living out the fullness of the human life He intended for us.
1.28 And God blessed them and God said to them, “Be fruitful and multiply…“
The momoent we are created God blesses us. God blesses. He does not curse. God never meant evil for us. God only ever wanted good for us. He wanted to see us reproduce and to prosper.
1.31 And God saw everything that He had made, and behold, it was very good…
Several times throughout the creation account God sees or says that his work is good. We do not live in an evil world. It is a world that was created good but has fallen. Nevertheless we can still see the divine hand of God in every aspect of His creation. This causes St Paul to comment that because of the Creation nobody is without knowledge of God. See Romans 1.18-23
2.7 God formed man out of dust from the ground, and breathed into his nostrils the breath of life, and man became a living being…
The breath of God, the breath that hovered over the void, the breath that spoke the world into existence, that same breath is breathed into Adam’s nostrils and the humanity comes alive. Each of us contains the Divine breath of life.
2.18a It is not good for the man to be alone…
Man is a social creature by nature. We are intended for relationship. Isolation is not godly. Thus the Christian is called into community.
2.18b A helper fit for him…
A fit helper means a partner who is good for him, who completes his being. One partner brings characteristics that the other partner does not possess. Their gifts are complimentary. The fit helper for the man was a woman, not another man.
2.24 Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh…
Sex is not regarded as evil but as a God-given impulse which draws a man and a woman together so that “they become one flesh.”
2.25 And the man and his wife were naked, and were not ashamed…
The two were unashamedly naked, a symbol of their guiltless relation to God.
Sunday’s Prize Question (11/7/2010):
Two specific trees are named in the Garden. What are they?
Questions for study and review:
1. The beginning of Genesis assumes that God exists. Do you believe God exists? If so, what do you think God is like?
2. What evidence, if any, for God’s existence do you see in the world around you? How would you explain your “case for God” to a skeptic?
3. Do you think God loves you? Why or why not?
Below are some notes on this week’s reading. I hope you will find them useful.
Each note is prefaced with a chapter and verse citation. For example, the first note is prefaced with a 1.1a. That means the comment refers to Genesis chapter 1, verse 1, and “a” means the first part of the verse.
I invite you to keep your own notes as you work through the passages. If you keep notes throughout the entire study you will finish with a pretty complete set of reflections on the vital passages of the Holy Bible.
Let’s begin:
Genesis
1.1a In the beginning God…
Before anything was created God already existed. God is eternal. That is to say, unlike anything else, God always was, always is and always will be. God was not created.
1.1b God created the heavens and the earth…
God is the source of everything in the universe, things seen and things not unseen.
1.2a The earth was without form and void, and darkness…
Apart from God nothing had being—just a black, shapeless, void. God created the world out of nothing, ex nihilo .
1.2b And the Spirit of God hovered…
That word “Spirit” can also be translated “breath.” The “breath” of God hovered. If anything comes alive, it is the consequence of this Spirit of God that was in the beginning.
1.3—1.26 And God said…And God saw that it was good…
God spoke the universe into existence. “Speaking” requires exhaling—breathing. So, the breath of God becomes the Word of God, God breathes out and the word is spoken and the universe is created. All that is created is good. God is not a malevolent God. He is the One who creates good things.
1.27 God created man in his own image, in the image of God He created him; male and female He created them…
Humanity was created in God’s own likeness. We are created to resemble God, therefore to the extent that we are able to be godly we are living out the fullness of the human life He intended for us.
1.28 And God blessed them and God said to them, “Be fruitful and multiply…“
The momoent we are created God blesses us. God blesses. He does not curse. God never meant evil for us. God only ever wanted good for us. He wanted to see us reproduce and to prosper.
1.31 And God saw everything that He had made, and behold, it was very good…
Several times throughout the creation account God sees or says that his work is good. We do not live in an evil world. It is a world that was created good but has fallen. Nevertheless we can still see the divine hand of God in every aspect of His creation. This causes St Paul to comment that because of the Creation nobody is without knowledge of God. See Romans 1.18-23
2.7 God formed man out of dust from the ground, and breathed into his nostrils the breath of life, and man became a living being…
The breath of God, the breath that hovered over the void, the breath that spoke the world into existence, that same breath is breathed into Adam’s nostrils and the humanity comes alive. Each of us contains the Divine breath of life.
2.18a It is not good for the man to be alone…
Man is a social creature by nature. We are intended for relationship. Isolation is not godly. Thus the Christian is called into community.
2.18b A helper fit for him…
A fit helper means a partner who is good for him, who completes his being. One partner brings characteristics that the other partner does not possess. Their gifts are complimentary. The fit helper for the man was a woman, not another man.
2.24 Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh…
Sex is not regarded as evil but as a God-given impulse which draws a man and a woman together so that “they become one flesh.”
2.25 And the man and his wife were naked, and were not ashamed…
The two were unashamedly naked, a symbol of their guiltless relation to God.
Sunday’s Prize Question (11/7/2010):
Two specific trees are named in the Garden. What are they?
Questions for study and review:
1. The beginning of Genesis assumes that God exists. Do you believe God exists? If so, what do you think God is like?
2. What evidence, if any, for God’s existence do you see in the world around you? How would you explain your “case for God” to a skeptic?
3. Do you think God loves you? Why or why not?
E100 Challenge Begins Sunday, October 31
Trinity Church, Beaver
E100 Challenge, Introduction
Nothing is more important than knowing God’s salvation, period. We are saved by God’s grace through Jesus Christ our Lord but we can only understand and appreciate that fact when we have learned the lessons we are taught through the history of God and his people. Those lessons, that history, is the content of the Bible. The E100 Challenge is a challenge to read, reflect upon and conform our lives to the teachings found in 100 essential Bible passages. The project involves setting aside a little time each week to read God’s Word and to pray and reflect on its meaning for us. The task is beneficial to young and old, experienced and inexperienced alike. Brenda and I will be taking the challenge together. I hope you will too.
Our goal is to read one reading a week for 100 weeks--simple, as long as we have some tools to keep us on track.
On Sunday Oct. 31 we will distribute ‘Track your Progress Punch out Cards’ at both Sunday services and at the children’s Sunday School. If you will be working on the project alone, please take one card. If you will be working on the project with a spouse or your entire family please take one card. Each card contains the reading citations that we will be using along with a punch out so that you can monitor your progress and other supporting materials.
If you would like to take cards for friends and neighbors, please let the office know so that we can order enough additional cards to cover both members of the parish and their guests.
Getting Started
FIND a Bible translation that is easy for you to understand.
LOG-ON to E100challenge.com to add your name to the wall.
SET aside a special time and place to read the Bible each day.
USE the “Track Your Progress Punch-out Card.”
A Useful Way of Reading the Bible for this Study:
PRAY: before you read, asking God to help you understand.
READ: the Bible passage, perhaps more than once.
REFLECT: on the passage. Write your thoughts in a journal.
APPLY: what God teaches you from His Word for your life.
PRAY: again, asking God to help you live out His Word.
Note: This program is doubly effective if you are doing it with someone else. Ask your spouse, your family, or friends to work through the passage together.
Other Resources:
READ:Fr. Scott’s notes on the week’s reading, written in a simple line by line commentary style, posted weekly at http://fatherscottsblog.blogspot.com Make sure to check out the weekly prize question!
ATTEND: Sunday School where we will address and discuss the passage each Sunday morning. Adult Sunday School meets at 9:15am in the Parish Hall. Youth and Children’s Sunday School meet at their regular times as well.
WATCH FOR: Small Groups may be forming to discuss the readings. Please check with the Church office for more information.
Weekly Prize Question:
Each week you will find a prize question online at http://fatherscottsblog.blogspot.com . Know that answer on Sunday morning and be the first to raise your hand at the announcements, and you will win a prize. One prize available at each Sunday morning service.
Make a Personal Action Plan:
1. My plan is to take _________ minutes to read the Bible and pray…
a. In the morning__
b. During my lunch break__
c. In the evening before bed__
d. On the weekend__
e. Other__
2. To help me keep going, I will read the E100 with my:
a. Small group__
b. Sunday School__
c. Friend__
d. Family__
e. Co-worker__
f. Other__
3. I will add my name to the E100 Wall to symbolize my desire to take the E100 Challenge at: E100challenge.com
E100 Challenge, Introduction
Nothing is more important than knowing God’s salvation, period. We are saved by God’s grace through Jesus Christ our Lord but we can only understand and appreciate that fact when we have learned the lessons we are taught through the history of God and his people. Those lessons, that history, is the content of the Bible. The E100 Challenge is a challenge to read, reflect upon and conform our lives to the teachings found in 100 essential Bible passages. The project involves setting aside a little time each week to read God’s Word and to pray and reflect on its meaning for us. The task is beneficial to young and old, experienced and inexperienced alike. Brenda and I will be taking the challenge together. I hope you will too.
Our goal is to read one reading a week for 100 weeks--simple, as long as we have some tools to keep us on track.
On Sunday Oct. 31 we will distribute ‘Track your Progress Punch out Cards’ at both Sunday services and at the children’s Sunday School. If you will be working on the project alone, please take one card. If you will be working on the project with a spouse or your entire family please take one card. Each card contains the reading citations that we will be using along with a punch out so that you can monitor your progress and other supporting materials.
If you would like to take cards for friends and neighbors, please let the office know so that we can order enough additional cards to cover both members of the parish and their guests.
Getting Started
FIND a Bible translation that is easy for you to understand.
LOG-ON to E100challenge.com to add your name to the wall.
SET aside a special time and place to read the Bible each day.
USE the “Track Your Progress Punch-out Card.”
A Useful Way of Reading the Bible for this Study:
PRAY: before you read, asking God to help you understand.
READ: the Bible passage, perhaps more than once.
REFLECT: on the passage. Write your thoughts in a journal.
APPLY: what God teaches you from His Word for your life.
PRAY: again, asking God to help you live out His Word.
Note: This program is doubly effective if you are doing it with someone else. Ask your spouse, your family, or friends to work through the passage together.
Other Resources:
READ:Fr. Scott’s notes on the week’s reading, written in a simple line by line commentary style, posted weekly at http://fatherscottsblog.blogspot.com Make sure to check out the weekly prize question!
ATTEND: Sunday School where we will address and discuss the passage each Sunday morning. Adult Sunday School meets at 9:15am in the Parish Hall. Youth and Children’s Sunday School meet at their regular times as well.
WATCH FOR: Small Groups may be forming to discuss the readings. Please check with the Church office for more information.
Weekly Prize Question:
Each week you will find a prize question online at http://fatherscottsblog.blogspot.com . Know that answer on Sunday morning and be the first to raise your hand at the announcements, and you will win a prize. One prize available at each Sunday morning service.
Make a Personal Action Plan:
1. My plan is to take _________ minutes to read the Bible and pray…
a. In the morning__
b. During my lunch break__
c. In the evening before bed__
d. On the weekend__
e. Other__
2. To help me keep going, I will read the E100 with my:
a. Small group__
b. Sunday School__
c. Friend__
d. Family__
e. Co-worker__
f. Other__
3. I will add my name to the E100 Wall to symbolize my desire to take the E100 Challenge at: E100challenge.com
October 22, 2010
Archbishop Duncan’s Address to the Third Lausanne Congress on World Evangelization
On October 19, Archbishop Duncan addressed attendees of Lausanne 2010 in Capetown, South Africa during a session devoted to global Anglicanism.
Scattering the Proud and Lifting Up the Lowly
Luke 1:46-55
By the Most Rev. Robert Duncan, archbishop and primate of the Anglican Church in North America
Scattering the Proud
In 1960 the Episcopal Church in the United States reported 3.4 million members. In 2002 the Episcopal Church reported 2.3 million members, a loss of over 32%. By 2008, the denominational membership had declined to less than 2.1 million, with only 700,000 worshippers present on an average Sunday. The Church which boasted the majority of signers of the Declaration of Independence (1776), and still called itself the “Church of Presidents” in the first half of the 20th century, was by the first decade of the 21st century among the fastest declining Protestant denominations in the United States, now representing substantially less than 1% of the U.S. population. The Anglican Church of Canada declined even more precipitously. Average Sunday Attendance in the late 1970s was over 1 million. By the late 1990’s it was just over 700,000. For 2008, the number stood at a shocking 325,000.
Two trends that impacted North American Anglicans significantly from the 1960s onward were theological revisionism in the Church and social radicalism in the culture. Revised texts used for worship became principle vehicles of the theological revisionism.
Lifting Up the Lowly
During the decades between 1960 and 2010, the place of orthodox believers within the Episcopal Church and within the Anglican Church of Canada became ever more tenuous. Forced replacement of worship texts, allowance for re-marriage after divorce, church laws coercing every diocese to accept the ordination of women, and revisionist domination of theological education, resulted in the formation of more than 40 break-away groups of “continuing” Anglicans spread over both countries. Official sanction of the blessing of same-sex unions [marriages] in Canada in 2002 and the national approval of a partnered homosexual bishop in the U.S in 2003, proved the breaking point for an even greater flood who simply wanted to continue in “the faith once for all delivered to the saints.” [Jude 1.3]
The ecclesiastical ruthlessness of the Episcopal Church and the Anglican Church of Canada – removing bishops, clergy and even lay leaders who stood in opposition, coupled with civil legal proceedings confiscating congregational and diocesan properties – might well have succeeded in crushing every one who dared to stand in opposition, but for one thing: the intervention of orthodox Anglicans from the Global South. The first to act were Rwanda and South-East Asia. Then were added Uganda, Kenya, Nigeria and the Southern Cone of South America. Local congregations were taken under protection of foreign archbishops and bishops. African, Asian and Latino leaders were taking in humbled and grateful Caucasians. The colonial ecclesiastical power structure was being turned upside-down. The crisis in America – and the willingness of peoples formerly subjugated by the West to “rescue” Westerners – is one of the principal factors in explaining what is happening in world-wide Anglicanism today. This “godly rescue,” together with the willingness of many North Americans to stand no matter what the cost, is why the Anglican Church in North America, of which I am Archbishop and Primate, now exists, and why it is experiencing extraordinary growth despite all that has come against us from the old hierarchies and the wayward culture.
Lessons Learned
Now I want to share briefly about what we North Americans have learned that applies to the whole Christian Church throughout the world. Four lessons are foremost. I hope they prove among the “take-aways” this dialogue session provides. This session is not fundamentally about Anglicanism, but about the whole Christian Church. The words of the Lausanne Covenant Preface (1974) ring again in our ears: “We are deeply stirred because of what God is doing in our day.”
Lesson One
Standing in God’s Truth raises God’s Allies
First, when any of us stand for God’s Truth in first order issues, where the salvation of souls rather than condemnation of opponents is our goal, it brings unity in the Church, true unity. The whole Church throughout the world is also challenged to stand with you. Foreign and ecumenical partners are invited to be at their best, and allies emerge from countless unexpected places. “Fear not, for those who are with you are more than those who are against you.” [2 Kgs 6:16] Faithful Anglicans in other parts of the world were willing to stand with us once they knew we refused to compromise the faith once-delivered. Not only that, but ecumenical allies have come along side of us, allies as diverse as Metropolitan Jonah of the Orthodox Church in America and Dr. Rick Warren of Saddleback Church in California, both at this Congress. Many here at Lausanne III, and countless souls you lead, have acted to encourage us and to intercede for us. This unity goes way beyond anything I have ever experienced. Both ethnic division and denominationalism fade away.
Lesson Two
Humility builds God’s Partnerships
Second, humility builds God’s partnerships. Humility and charity – as well as forgiveness and reconciliation – among those partnering are essential for God to work in situations where social, economic colonial and ecclesiastical inequalities have heretofore operated. Partnerships of extraordinary proportion emerge. New learnings abound. We in the U.S. and Canada have learned a great deal about ways churches can be planted, about the necessity of ending our silence concerning resurgent Islam, about evangelism and discipleship, and even about how ancient structures might serve mission once again.
The rich have to become poor in the things they previously judged to be their riches, and the poor have to see themselves as God sees them: perhaps from the “weakest of the tribes,” but “mighty men of valor” nonetheless. [Judges 6:11-16]
Lesson Three
God does lift up the Lowly
Third, God “magnifies” the lowly. Global South Anglicanism is now majority Anglicanism. The average Anglican is now a woman, an African, a mother, and under the age of 20. We are not the Church of England anymore. God speaks to us of previously unimaginable possibilities. For us in the Anglican Church in North America we believe God has set us to planting 1000 new churches in our first five years of life. 1 or 2 potential church-planters contacts our office every day! 500 will gather at our Anglican 1000 Summit in January. What is equally astounding is what I call “Anglican fever” on university and seminary campuses. Five weeks ago, Dean Timothy George of Beeson School of Theology in Birmingham, Alabama, a school of Baptist foundation, informed me that “the fastest growing group of students are the Anglicans.” I met with twenty eager Wheaton College students in August. All are part of newly formed Anglican congregations in the Chicago area. None of them were raised as Anglicans. All believe themselves called to some kind of missionary life as committed disciples of Jesus. They want not only to tell about Jesus, but to do what Jesus did. These are by no means isolated North American stories. From the ruins of the heretical and wayward denominations that marginalized, exiled and expelled the faithful of an earlier generation, a new generation is clearly being drawn to believing and serving in the humbled and renewed Anglican Church that is emerging.
Lesson Four
Personal Conversion deepens with Gospel suffering and sacrifice
Fourth, personal conversion deepens with sacrifice and suffering. We have learned that the cross of Jesus is the way of life. We have firsthand evidence that those who are prepared to give up buildings and endowments and pensions and relationships and respectability, for the sake of the gospel, are far more committed disciples than they were before their trials and their struggles. Deciding for Jesus changes people, not only at the first, but every time the cross is embraced. Among those already facing challenges of poverty, war, disease and famine – but who nevertheless act to help other suffering brothers and sisters – perhaps even on a faraway continent – for these God also deepens their conversion, often also bringing new friends and new hope, renewing godly self-image, and opening lines of provision for their original needs.
Scattering the Proud and Lifting Up the Lowly
I speak to you with all humility. Ours is no North American triumph. Ours is a rescue story in a global Church. It is not necessarily an Anglican story. It is a story of the whole Christian Church at its best.
Scattering the Proud and Lifting Up the Lowly
Luke 1:46-55
By the Most Rev. Robert Duncan, archbishop and primate of the Anglican Church in North America
Scattering the Proud
In 1960 the Episcopal Church in the United States reported 3.4 million members. In 2002 the Episcopal Church reported 2.3 million members, a loss of over 32%. By 2008, the denominational membership had declined to less than 2.1 million, with only 700,000 worshippers present on an average Sunday. The Church which boasted the majority of signers of the Declaration of Independence (1776), and still called itself the “Church of Presidents” in the first half of the 20th century, was by the first decade of the 21st century among the fastest declining Protestant denominations in the United States, now representing substantially less than 1% of the U.S. population. The Anglican Church of Canada declined even more precipitously. Average Sunday Attendance in the late 1970s was over 1 million. By the late 1990’s it was just over 700,000. For 2008, the number stood at a shocking 325,000.
Two trends that impacted North American Anglicans significantly from the 1960s onward were theological revisionism in the Church and social radicalism in the culture. Revised texts used for worship became principle vehicles of the theological revisionism.
Lifting Up the Lowly
During the decades between 1960 and 2010, the place of orthodox believers within the Episcopal Church and within the Anglican Church of Canada became ever more tenuous. Forced replacement of worship texts, allowance for re-marriage after divorce, church laws coercing every diocese to accept the ordination of women, and revisionist domination of theological education, resulted in the formation of more than 40 break-away groups of “continuing” Anglicans spread over both countries. Official sanction of the blessing of same-sex unions [marriages] in Canada in 2002 and the national approval of a partnered homosexual bishop in the U.S in 2003, proved the breaking point for an even greater flood who simply wanted to continue in “the faith once for all delivered to the saints.” [Jude 1.3]
The ecclesiastical ruthlessness of the Episcopal Church and the Anglican Church of Canada – removing bishops, clergy and even lay leaders who stood in opposition, coupled with civil legal proceedings confiscating congregational and diocesan properties – might well have succeeded in crushing every one who dared to stand in opposition, but for one thing: the intervention of orthodox Anglicans from the Global South. The first to act were Rwanda and South-East Asia. Then were added Uganda, Kenya, Nigeria and the Southern Cone of South America. Local congregations were taken under protection of foreign archbishops and bishops. African, Asian and Latino leaders were taking in humbled and grateful Caucasians. The colonial ecclesiastical power structure was being turned upside-down. The crisis in America – and the willingness of peoples formerly subjugated by the West to “rescue” Westerners – is one of the principal factors in explaining what is happening in world-wide Anglicanism today. This “godly rescue,” together with the willingness of many North Americans to stand no matter what the cost, is why the Anglican Church in North America, of which I am Archbishop and Primate, now exists, and why it is experiencing extraordinary growth despite all that has come against us from the old hierarchies and the wayward culture.
Lessons Learned
Now I want to share briefly about what we North Americans have learned that applies to the whole Christian Church throughout the world. Four lessons are foremost. I hope they prove among the “take-aways” this dialogue session provides. This session is not fundamentally about Anglicanism, but about the whole Christian Church. The words of the Lausanne Covenant Preface (1974) ring again in our ears: “We are deeply stirred because of what God is doing in our day.”
Lesson One
Standing in God’s Truth raises God’s Allies
First, when any of us stand for God’s Truth in first order issues, where the salvation of souls rather than condemnation of opponents is our goal, it brings unity in the Church, true unity. The whole Church throughout the world is also challenged to stand with you. Foreign and ecumenical partners are invited to be at their best, and allies emerge from countless unexpected places. “Fear not, for those who are with you are more than those who are against you.” [2 Kgs 6:16] Faithful Anglicans in other parts of the world were willing to stand with us once they knew we refused to compromise the faith once-delivered. Not only that, but ecumenical allies have come along side of us, allies as diverse as Metropolitan Jonah of the Orthodox Church in America and Dr. Rick Warren of Saddleback Church in California, both at this Congress. Many here at Lausanne III, and countless souls you lead, have acted to encourage us and to intercede for us. This unity goes way beyond anything I have ever experienced. Both ethnic division and denominationalism fade away.
Lesson Two
Humility builds God’s Partnerships
Second, humility builds God’s partnerships. Humility and charity – as well as forgiveness and reconciliation – among those partnering are essential for God to work in situations where social, economic colonial and ecclesiastical inequalities have heretofore operated. Partnerships of extraordinary proportion emerge. New learnings abound. We in the U.S. and Canada have learned a great deal about ways churches can be planted, about the necessity of ending our silence concerning resurgent Islam, about evangelism and discipleship, and even about how ancient structures might serve mission once again.
The rich have to become poor in the things they previously judged to be their riches, and the poor have to see themselves as God sees them: perhaps from the “weakest of the tribes,” but “mighty men of valor” nonetheless. [Judges 6:11-16]
Lesson Three
God does lift up the Lowly
Third, God “magnifies” the lowly. Global South Anglicanism is now majority Anglicanism. The average Anglican is now a woman, an African, a mother, and under the age of 20. We are not the Church of England anymore. God speaks to us of previously unimaginable possibilities. For us in the Anglican Church in North America we believe God has set us to planting 1000 new churches in our first five years of life. 1 or 2 potential church-planters contacts our office every day! 500 will gather at our Anglican 1000 Summit in January. What is equally astounding is what I call “Anglican fever” on university and seminary campuses. Five weeks ago, Dean Timothy George of Beeson School of Theology in Birmingham, Alabama, a school of Baptist foundation, informed me that “the fastest growing group of students are the Anglicans.” I met with twenty eager Wheaton College students in August. All are part of newly formed Anglican congregations in the Chicago area. None of them were raised as Anglicans. All believe themselves called to some kind of missionary life as committed disciples of Jesus. They want not only to tell about Jesus, but to do what Jesus did. These are by no means isolated North American stories. From the ruins of the heretical and wayward denominations that marginalized, exiled and expelled the faithful of an earlier generation, a new generation is clearly being drawn to believing and serving in the humbled and renewed Anglican Church that is emerging.
Lesson Four
Personal Conversion deepens with Gospel suffering and sacrifice
Fourth, personal conversion deepens with sacrifice and suffering. We have learned that the cross of Jesus is the way of life. We have firsthand evidence that those who are prepared to give up buildings and endowments and pensions and relationships and respectability, for the sake of the gospel, are far more committed disciples than they were before their trials and their struggles. Deciding for Jesus changes people, not only at the first, but every time the cross is embraced. Among those already facing challenges of poverty, war, disease and famine – but who nevertheless act to help other suffering brothers and sisters – perhaps even on a faraway continent – for these God also deepens their conversion, often also bringing new friends and new hope, renewing godly self-image, and opening lines of provision for their original needs.
Scattering the Proud and Lifting Up the Lowly
I speak to you with all humility. Ours is no North American triumph. Ours is a rescue story in a global Church. It is not necessarily an Anglican story. It is a story of the whole Christian Church at its best.
August 24, 2010
Archbishop Duncan Joins Leaders at All Africa Bishops Conference
Archbishop Robert Duncan was included with the other Anglican primates during the opening Eucharist, and shared in the distribution of communion, as did the Archbishop of Canterbury, Rowan Williams.
August 24, 2010
Bishops from all of Africa as well as Anglicans from around the world are meeting together in Entebbe, Uganda, for the Second All Africa Bishops Conference August 23-29.
The conference, which is organized by the Council of Anglican Provinces of Africa (CAPA), calls together bishops and archbishops from 400 dioceses in Africa. Invited guests from around the Anglican world are also present.
Archbishop Robert Duncan, Bishop Martyn Minns, Bishop John Guernsey and Bishop Bill Atwood are among the Anglican Church in North America leaders who are attending the event. “The Anglican Church is expanding everywhere in Africa. There are now some 400 dioceses spread across the continent. As Archbishop I am here to learn and to stand in solidarity with this vigorous gospel mission,” said Archbishop Duncan. As the leader of the Anglican Church in North America, Archbishop Duncan was included with the other Anglican primates (leaders of Anglican provinces) during the opening Eucharist, and shared in the distribution of communion, as did the Archbishop of Canterbury, Rowan Williams.
Archbishop Williams told the gathered bishops that the 21st Century may well be the “African Century.”
Archbishop Duncan, as well as Archbishop John Chew of Southeast Asia, have also been invited to sit with the primates of the Council of Anglican Provinces of Africa (CAPA) during their meetings.
To learn more about this important meeting, visit the conference website.
Photography courtesy of AnglicanTV.
August 24, 2010
Bishops from all of Africa as well as Anglicans from around the world are meeting together in Entebbe, Uganda, for the Second All Africa Bishops Conference August 23-29.
The conference, which is organized by the Council of Anglican Provinces of Africa (CAPA), calls together bishops and archbishops from 400 dioceses in Africa. Invited guests from around the Anglican world are also present.
Archbishop Robert Duncan, Bishop Martyn Minns, Bishop John Guernsey and Bishop Bill Atwood are among the Anglican Church in North America leaders who are attending the event. “The Anglican Church is expanding everywhere in Africa. There are now some 400 dioceses spread across the continent. As Archbishop I am here to learn and to stand in solidarity with this vigorous gospel mission,” said Archbishop Duncan. As the leader of the Anglican Church in North America, Archbishop Duncan was included with the other Anglican primates (leaders of Anglican provinces) during the opening Eucharist, and shared in the distribution of communion, as did the Archbishop of Canterbury, Rowan Williams.
Archbishop Williams told the gathered bishops that the 21st Century may well be the “African Century.”
Archbishop Duncan, as well as Archbishop John Chew of Southeast Asia, have also been invited to sit with the primates of the Council of Anglican Provinces of Africa (CAPA) during their meetings.
To learn more about this important meeting, visit the conference website.
Photography courtesy of AnglicanTV.
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