Church Revival Movement

Apostasy at the end of time

Wed, 08 Dec 2010 10:08:24 +0000

“They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. “(1 John 2:19).

Jesus once said before He come again at the end of time, there will be apostasy. Way before it, apostasy already come in Rome in 6th century, John said that word “they” are people who were force to be christian cause Rome has declare Christian become the only legal religion. Thus when there are another religion coming, they were easily change their believe. These case also occur in present day, how many of us claim that we’re Christian, but never go to church or even don’t have time to pray. Beware of it, we might become person which Matthew already said in the bible (Matthew 7:21-23).

Apostasy will kept on coming until the time is come, it has came, and will kept on coming, these is the time to us who called our self as Christian to fight it. We have to hold on sovereignty of God like Calvinism once said:
Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, Preseverance of the Saints.

Apostasy comes from Greek, from the word parapipto, which is meant point of no return. We could conclude this word as blasphemy against the holy spirit, which is unforgiven sin. From those word meant that we could not judge persons whether he’s categorized in apostasy or not, in these case only God knows it, only Him could take a look his real heart.

The question is how not to get into it (apostasy)? then the answer is simple, start it to became salt light. America in prophecy, its time for us to pray to Jesus our savior. Pray for it.

Returning to the Blessed Bible

Fri, 25 Jun 2010 11:40:07 +0000

Some 350 years ago, our faithful Reformed forefathers in Scotland took hold of the covenant of grace in their National Covenant, by this means fulfilling their duty and privilege as Christ’s witnessing church in the British Isles. Thus was born the Second, or Covenanted Reformation of religion in those Isles, sustained and greatly furthered by the swearing of the Solemn League and Covenant five years later. The latter “covenanted uniformity of religion” undergirded the work of the famous Westminster Assembly, and bound the covenanting churches and nations to the adoption and implementation of that Assembly’s work (the Confession of Faith, Larger and Shorter Catechisms, Directory for Public Worship, and Form of Church-Government). Sadly, of these churches and nations Scotland was most faithful to pay her vows, and only for a brief time. In 1650, a deadly, Church-dividing blow was dealt by the majority of backsliding civil and ecclesiastical leaders in their support of the “Public Resolutions.” England and Ireland had already broken their sacred bond. The next four decades were times of bitter and often unrelenting trial for the faithful, protesting remnant (which included such men as Samuel Rutherford, Archibald Johnston of Warriston, James Guthrie, Patrick Gillespie, John Brown of Wamphray, Robert M,Ward, William Guthrie, Donald Cargill, Richard Cameron, and James Renwick), who themselves by God’s grace were unrelenting in their testimony against the covenant-breaking Resolutioners and the defections in Church and State. Though the merciless persecution by the civil and ecclesiastical tyrants ended with the Reformation-denying Revolution settlement of 1688, the blessed but short-lived Covenanted Reformation has been, and continues to be, opposed by many, ignored by or unknown to others, and embraced and loved by only a faithful few, who, like their fathers (and unlike the RPCNA today) truly wear the name, “Covenanter.”
There have been many in the last three centuries who have gloriously praised the work of the Westminster Assembly, yet there has been at best only an incomplete adherence to the Assembly’s doctrine and practice. Many factors have contributed to this, of which the foremost must certainly be our wretched failure to receive the love of the truth. Consequently, our righteous God has given the people and nations professing His name over to a profound blindness, in keeping with His fearful threatenings in the Scriptures (2 Thess. 2:10-12; Rom. 1:28; etc.). This “judicial blindness” has led to an increased preaching, publishing, and practicing of numerous errors condemned by our forefathers as Popish on the one hand, and schismatic and Independent on the other, in so-called “Protestant,” “Reformed,” and “Presbyterian” churches. Richard Bacon exemplifies this dreadful dynamic in our day.
As we see, then, our quarrel goes back over three hundred years – and really, back to the dawn of the human race. Our contending is for nothing less than the Crown Rights – the comprehensive Crown Rights – of the blessed promised Seed, the Lord Jesus Christ, which are denied, trampled, and usurped on all sides. The Serpent and his seed throughout the millennia have unceasingly sought and fought to strip the Lamb of God of his due honor and glory in Church and State. The Lamb and his followers have continually met them in battle, being made strong through his Spirit and Word, and through his might “casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (2 Cor. 10:5). By such faithful contendings, God has graciously granted two major Reformations in days past: we stand desperately in need of a third. There is great cause for rejoicing in Zion, however, for an increasing number of God’s people are beginning to be awakened, and to return to the blessed biblical attainments of the Covenanted Reformation. We are hopeful that the prayers of the faithful Covenanters of old are being answered: that the rediscovery of their precious principles and practices are nothing less than a prologue to the third reformation and the worldwide overthrow of Antichrist.

God of Prosperity

Fri, 25 Jun 2010 11:37:11 +0000

I have been a born-again Christian for 13 years now and my walk with God has made me discover and understand him the more. I now see him differently from the way I used to see him when I was an unbeliever; I have come to realize that he is a God of prosperity. There is no poverty and failure in him: Every good thing comes from him because he made all things good from the beginning and gave us dominion over all things, including failure and penury.
Examples abound in the scripture, of people whom God prospered and made great. I will only mention few of them because of time.
1. Abraham: God promised in (Gen 12:1-3) that he would make Abraham a great nation, bless him, make his name great and make him a blessing to others. He truly prospered Abraham. We understand he controlled wealth and even had 318 servants whom he fed daily. He became so contented width what he had that when he went to war he refused to take plunders.(Gen 14:14 -23)
2. King David: God also prospered King David and made him very comfortable financially. He was so blessed that he established about 11 different compromise(1 Chr 27:25-31) and was able to make ready abundant provisions for the building of the lord’s house (1 chr.28:2); though it was his son Solomon that would later build the temple.
3. King Solomon: He was another person that enjoyed God’s prosperity. God prospered him and honored him above all other kings. (1Kings 3:13) and when the queen of Sheba paid him a visit, she was dumb struck by the great wealth that oozed around him. She was amazed at King Solomon’s opulence. She respected him because of the number of people feeding from his table, the quality of food, the meat, their apparel, etc. (1Kings10:4-3). He also received several gifts and royalties from different people which made him prosper the more. (1Kings1010-12, 14-17)
What does God’s word say?
“Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth” (3John 2) KJV. God desires that every of his child should prosper and live healthy life. He wants you to succeed in all spheres of life.
However, for you to enjoy this prosperity, you must believe in God’s word and obey him. His blessings do not come to those who live in habitual sin and are disobedient to his word. Expect him to prosper you as you enjoy a healthy relationship and fellowship with him.
In order to fully enjoy God’s divine blessing and be successful in your endeavour, you need to obey some principles that he has put in place.
1. You need to do something: His divine blessings would never come to you except you have something doing; he does not bless idle hands. He needs to find something in your hands through which he could bless you. Have to get a job or a business to do and then faithfully wait on him to use that as a point of contact to bless you. Manna does not fall anymore; and anyone waiting for God to bless him without engaging himself in a meaningful venture would be wasting his precious time.
2. Listen to His voice: Whatever he tells you to do in order for you to be blessed, you have to obey and do exactly that without complaining or arguing with him. He knows why he wants you to follow that path: He can never mislead you. He uses the foolish things of this world to prove his own wisdom.

A Traditional Adventist

Fri, 25 Jun 2010 11:34:26 +0000

The traditional Seventh-day Adventist Church Service has a familiar worship order. Similar to many other Protestant religions, traditional Adventist services tend to follow this organized structure.
The traditional Adventist Church service usually starts out with singing classical hymns, such as Amazing Grace, Old Rugged Cross, and Blessed Assurance. The organ and piano accompany a song leader who stands at the pulpit. They would then Stop about mid way through the song service to give announcements about what has happened during the week, to welcome those who are visiting, and to have a prayer. Then, they usually start out with a prayer request session. They take the mike around to those who decide to share their troubles with the congregation; asking for others to pray for their health or financial troubles. Then as the requests dwindle down a Deacon will step up to the front and offer up a prayer for not only the requests but also for those in the mission fields, for the conference, and for those who have strayed from the faith. Then if a special music is scheduled for that it would be done at this time. After, which an offering is collected to help said missionaries and to be sent to the conference to help those who are there. Then they call the children forward for a story where as the children walk up they collect the money for a lambs offering which goes to the area church school that is affiliated with that particular church. The story is usually about five to ten minutes long, and the children go back to their seats to yet another song. Then there is a responsive reading done by another of the Deacons. The Adventist Church service continues when the Pastor gets up to the pulpit and starts the sermon with another prayer then proceeds to preach. The sermon is usually not fire and brimstone in nature but a bit more passive.
Adventist Church services are concluded with the Doxology being sung and a prayer. Then, two Deacons stopping at each row of pews to shake hands with those in attendance as they leave the pews. The attendees are stopped again at the doors to the rear of the Sanctuary to shake hands with the Pastor, and those who had performed the service.

Advent in the Church

Fri, 25 Jun 2010 11:32:28 +0000

It seems a relatively safe assumption that anyone even remotely connected with the Church has heard of Advent. However, it is an equally safe assumption, unfortunately, that most people do not really understand what this season is about. Squeezed as it is in between various holidays in a “holiday season” that now seems to begin with Halloween it is often completely overlooked. How sad that this season of joyful anticipation which commences the liturgical year is often shunted to one side in the hustle-bustle of shopping, baking, wrapping and partying that precedes Christmas. Why folks feel that it’s necessary and/or appropriate to have Christmas parties before Christmas and then spend the Christmas season doing nothing is beyond me. Yet that seems rather commonplace these days. We wind up spending all of Advent celebrating Christmas and then spend Christmas (which is a season not a day) taking down the decorations which many of us have had up since before Thanksgiving!
Now, let me be clear about one thing. I realize that in the realm of the secular world the battle is all but lost. Any trip to the mall in early October will indicate to you that the holiday season is already upon us and the graveyard of Christmas trees that line many American streets by December 27th is sufficient evidence that Christmas is over for another year. That may be the case “out there,” as it were.
I learned long ago just to accept the fact that Advent is a dead issue outside the confines of my church. Nevertheless, what happens inside the church is an entirely different matter. I’d like to suggest we do what we can to remember and revitalize this forgotten season. If nothing else then Advent will be a liturgical experience. This kind of effort isn’t required in Lent. People seem to have no problem allowing the Lenten observances to spill over into their everyday lives all throughout that other season of preparation. Since the world and all its concerns so overbearingly dominate the weeks leading up to Christmas, however, we need to make a much stronger effort to ensure that the fullness of the liturgical year finds an expression in our worship.
The word “Advent” means the arrival and we should use this all too brief four weeks to prepare not only for the commemoration of the Lord’s first arrival but for His continued arrival in our lives and in our hearts. In the Western Church it is separated into two stages. The first runs from December 3rd through December 16th. The second, from December 17th-24th focuses attention more on the feast of Christmas. The two prefaces of Advent used in the Mass highlight each of the two stages.
Advent, like Lent, is a penitential season. Unfortunately, over the course of time much of the penitential character of the season has been lost. Nevertheless, the Church always encourages the use of acts of penance as a means of preparing for any great celebration. Just as anyone will clean their house in preparation for hosting a party or other large celebration so, too, should we spiritually clean house as we prepare to renew our celebration of the Incarnation.
Despite the downplaying of the penance involved with Advent the evidence of this important aspect of the season still abounds. The proper liturgical color for Advent is violet (purple). While it has often become customary to wear blue in many places, strictly speaking, this should be avoided. This is so for two reasons. First, blue has never been approved as a liturgical color for use in the Roman Church. The local Conference of Bishops does not have the authority to sanction this in contradiction of the universal liturgical instructions given by the Holy See. Second, the use of blue is often defended specifically as a means of downplaying or eliminating the penitential character of Advent! This is misguided. Often it can be heard that we wear blue because, “…Advent isn’t a season of penance like Lent is.” That simply isn’t true. On the third Sunday of Advent (Gaudete Sunday) the liturgical color is rose. It’s the day that I always feel like a bottle of Pepto-Bismol. The use of rose as a liturgical color is customary but not mandatory. If it is decided not to use rose then violet is used throughout the season.
One solution that has been proposed by the bishops of the U.S. with the approval of the Holy See is to make use of the darker shades (true violet) during Advent and reserve the so-called “Roman” purple (which has a redder hue) for Lent. This solution seems to me an effective means of drawing a distinction between the two seasons without violating the rubrics. It should be noted that even in places where blue is incorrectly used for Advent the color for the third Sunday is still rose.
Further evidence of the penance of the season may be found in the liturgy. The Gloria is omitted throughout Advent. In addition, as in Lent, the use of the organ and other musical instruments should be severely restricted and primarily for the purposes of sustaining the congregational singing. Exceptions to this would occur during extra-liturgical celebrations, exposition and benediction of the Blessed Sacrament, mass on feasts and solemnities (such as the Immaculate Conception) and on Gaudete Sunday (the third Sunday of Advent).
Likewise, altars and sanctuaries should not be decorated with flowers during Advent. That may not seem like such a big deal until you take into account the ramifications of such a custom with regards to weddings that may take place during Advent. In many churches weddings simply aren’t permitted in Advent. However, in places where they do occur the couple getting married needs to be catechized as to the character of the season and the limitations that will place on the liturgy celebrating their matrimony. Another exception to the custom concerning flowers takes place, again, on Gaudete Sunday. This day, which reminds us to rejoice in the midst of our preparations, serves the same function as the fourth Sunday of Lent, also known as Laetare Sunday. A genuine effort should be made to relax the penitential and anticipatory atmosphere in the liturgical celebrations of Gaudete Sunday. However, if the organ has been going full guns and there have been flowers all over the church throughout Advent then the exceptions for Gaudete Sunday become devoid of meaning and really almost comical.
Another well known but misunderstood feature in Advent is, of course, the Advent wreath. This custom, originally from Germany, began as a family observance for use in the home. It is always a wreath, preferably of real greens, with four candles representing each of the weeks of Advent. While all four candles may be white, or red decorated with colored ribbons it has pretty much become the custom to use three purple and one rose colored candle.
There seems to be a tendency to make more of the Advent wreath than is necessary. It is not the Christmas equivalent of the Paschal Candle. Thus it does not need to be placed near the ambo (as in the case of the Paschal candle) nor, indeed does it even need to be in or near the sanctuary at all. In many places the wreath is suspended from the ceiling. Likewise, it is also perfectly appropriate to place the wreath in the narthex or gathering space of the church. Keep in mind that it is not truly a liturgical item. It is an item intended for use in the home which has been transferred to liturgical use. Therefore, it need not receive an undue amount of prominence.
In addition, the Advent wreath should be blessed only once. The custom of blessing it at all the masses on the first Sunday of Advent or of re-blessing it on each Sunday of Advent should be avoided. What does this say about the blessing which is given? Once something has been blessed it has been blessed. What purpose is served by blessing a wreath that has already been blessed? The actions of the liturgy are not pantomimes which we perform for people to see. It is not a theatrical presentation that must be repeated over and over for each “performance.” This kind of thinking does a great disservice to the liturgy and allows our worship to devolve into empty gestures. Let the liturgy be real.”" The wreath is blessed at the first liturgy of the First Sunday of Advent. If we do not feel it necessary to remove the Eucharist from the tabernacle and re-consecrate it at a successive liturgy then, likewise, we do not need to bless the Advent wreath repeatedly.
Once Advent is over the wreath should removed entirely from the church. It is most inappropriate to switch all the candles to white and have it become a “Christmas Wreath.” As it is now having the wreath in the liturgy at all is a bit of a stretch. Don’t stretch it further into the ridiculous by using an Advent symbol in the Christmas season. As I said before it is not comparable to the Paschal Candle. When Advent goes away so does the wreath.
One good thing that parishes can experiment with for Advent is making use of the Liturgy of the Hours for special services. In my first parish assignment we started to have Evening Prayer (also known as Vespers) on the Sunday evenings of Advent. The entire service only lasted about thirty minutes and included a homily. It was rather successful precisely because many people felt that Advent zooms past so fast that they never have time to make a spiritual preparation for Christmas. In all the frantic activity it is impossible for many people, especially those with small children, to find time for prayer and reflection on their own at home. However, many people did find it possible to spare a half-hour on a Sunday evening four weeks running. Many of them would comment to me that they valued these brief experiences of prayer because it exposed them to the Liturgy of the Hours for the first time and it made them feel, albeit in a small way, that they had done something to prepare themselves spiritually for Christmas. Even if a parish’s resources prevent scheduling Evening Prayer for all four Advent Sundays it might be nice to attempt to have it at the very least on Gaudete Sunday. This would also serve the dual purpose of, again, drawing some special attention to this third Sunday in Advent.
Advent is such a short season and its limited time is infringed upon mercilessly by the ever-encroaching commercialism and materialism of what the world outside the Church generically refers to as the holiday season. Nevertheless, it is a beautiful time rich in symbolism and overflowing with themes of anticipation, watchfulness and joy at the Incarnation of our loving God. In the first part of Advent we celebrate the two comings of Christ; His once and future advent. In the second part of the season we fully celebrate Him whose coming was foretold by the prophets and heralded by John the Baptist and who was borne by the Virgin in her womb. We should make every effort, at least in our liturgical lives, if not in the entirety of our lives to see to it that it never falls by the wayside as the forgotten season.