Iran's Jihadist-Religio-Legal System? Nadarkhani Released

http://www.anglicanink.com/article/iran-frees-pastor-yousef-nadarkhani

Iran frees Pastor Yousef Nadarkhani

Court acquits Nadarkhani of apostasy charge

Article | September 8, 2012 - 7:53am | By George Conger

 

CSW

 

The Iranian Christian pastor awaiting execution has been acquitted of the charge of apostasy and released from imprisonment.

Christian Solidarity Worldwide (CSW) reports that at an 8 September 2012 hearing, the court overturned Yousef Nadarkhani’s 2010 conviction for apostasy, finding him guilty instead of proselytizing Muslims. He was sentenced to three years imprisonment, but released for time served.

In 2009, Mr. Nadarkhani was arrested and charged with apostasy after he complained that new government regulations requiring that his two sons, Daniel (10) and Yoel (8) be instructed in Islam in school violated the Iranian constitution’s guarantee of the free practice of religion.

Born in a non-practicing Muslim family, Mr. Nadarkhani (35) converted to Christianity as a young man and for the past ten years has been the pastor of a network of house churches in the town of Rasht in Iran’s Gilan province on the southern shore of the Caspian Sea.

In 2006, he was jailed on charges of apostasy but released from prison after two weeks. Following his complaint about his sons’ indoctrination, Mr. Nadarkhani was arrested and brought before a political tribunal on 12 October 2009, charged with apostasy and proselytizing Muslims.

Initially held in solitary confinement in Lakan prison in Rasht, Mr. Nadarkhani was permitted access to an attorney and his family was allowed to visit – however, he was also pressed to recant his Christian faith, and at one point was taken to a mental hospital after it was suggested his refusal to return to Islam was a sign of insanity.

On 18 June 2010, his wife Fatemah (Tina) Pasindedih was arrested, charged with apostasy and after trial was given a life term of imprisonment. However, her sentence was overturn on appeal and she was released from prison.

Mr. Nadarkhani was brought to trial on 21-22 September 2010 before the 1st Court of the Revolutionary Tribunal. On 13 November 2010 the court handed down a guilty verdict and ordered he be hanged for the crime of apostasy. The third chamber of the Iranian Supreme Court in Qom on 28 June 2011 upheld the conviction for apostasy and the death sentence, but stayed execution pending an investigation by the local court to determine when Mr. Nadarkhani had left Islam.

In October 2011 the trial court wrote to the Supreme Leader Ayatollah Khameini, requesting his opinion as to how to proceed. It was subsequently announced that the local court would review the proceedings in light of further investigations and of Sharia law precedents.

Each of Islam’s five major schools of jurisprudence call for the death penalty for those who leave Islam for another faith. However Islamic law distinguishes between apostasy of an adult and a child. The ‘Umdat as-Salik wa ‘Uddat an-Nasik (Reliance of the Traveler and Tools of the Worshipper), of the Shafi’i school of Islamic jurisprudence as practiced by the Al-Azhar in Cairo rejects the death penalty for child apostates, as does the Hidayah, the Hanafi code that guides Muslim jurisprudence in India and Pakistan.

Iran’s proposed Islamic Penal Law also divides apostates into two categories: parental and innate. Innate apostates were those whose parents were Muslim, made a profession of Islam—the Shahada-as an adult and then left the faith, while parental apostates were those born in non-Muslim families and converted to Islam as an adult, and then left the faith.

Article 225-7 states the “Punishment for an innate apostate is death,” while Article 225-8 allows a parental apostate three days to recant their apostasy. If they continued in their unbelief, “the death penalty would be carried out.” Women apostates were spared the death penalty, but would have been jailed until they recanted. Discretion in applying the sentence of death, however, is given to the court.


The push to impose penal sanctions on apostates from Islam comes amidst a rise in conversions to Christianity in Iran. Approximately 200,000 or one percent of Iran’s population, belong to officially sanctioned groups that have historic ties to the region such as the Armenian, Assyrian and Catholic Churches.
 
However, the number of Protestant Christians is unclear. In 1979, there were less than 500 known Christians from a Muslim background in Iran. “Today the most conservative estimate is that there are at least 100,000 believers in the nation,” reports Elam Ministry—a British based Christian ministry to Persians.

News of the release of Mr. Nadarkhani was greeted with joy by Christian Solidarity Worldwide (CSW). The organization’s chief executive, Mervyn Thomas said, "CSW is delighted to learn of Pastor Nadarkhani’s release after a long incarceration. We commend the Iranian judiciary for this step, which is a triumph for justice and the rule of law.”

“While we rejoice at this wonderful news, we do not forget hundreds of others who are harassed or unjustly detained on account of their faith, and CSW is committed to continue campaigning until all of Iran’s religious minorities are able to enjoy religious freedom as guaranteed under the International Covenant on Civil and Political Rights, to which Iran is party.”

Profiles in Courage: In REMEMBRANCE of St. John's Anglican, Vancouver, Canada

Profiles in Anglican Courage:  In REMEMBRANCE of St. John’s Anglican Church, Vancouver, Canada

          The story originally ran on the website of the Anglican Church of North America (ACNA).  See:  http://www.anglicanchurch.net/?/main/page/306.  St. John’s Anglican Church,  Vancouver, Canada is a profile in courage.  Rather than acquiesce to the waywardness, theological illiteracy (we mean that), apostasy and incompetence in the Anglican Church of Canada...and after a series of repressions by the huffing bishop, Michael Ingham...St. John’s established a new federation of old school Anglicans in Canada.  They walked away from an old property.  They took the losses on their historic investment in the property.  Why?  The old faith mattered and matters to them.  Again, we cite this as a profile in courage, an odd, unusual and infrequent thing in American and Canadian Anglicanism!

          Here is the ACNA story at:  http://www.anglicanchurch.net/?/main/page/306

Photo caption: St. John’s Shaughnessy Anglican Church in Vancouver, now the property of the Diocese of New Westminster. (Photo credit: The Vancouver Sun)

St. John’s Anglican Church in Vancouver Leaves Historic Property instead of Compromising Anglican Beliefs

In a move to protect its Christian beliefs, St. John’s Vancouver Anglican Church, the largest Anglican congregation in Canada, chose to walk away from its historic church property instead of compromising its orthodox Anglican heritage and faith. After many years of litigation with the local Diocese of New Westminster, the large congregation will continue with its ministries, preaching and teaching of the Gospel from a new area location. More on the congregation’s plight here.  J.I. Packer, the prominent Canadian Christian theologian, author and public speaker, is a leading member of the congregation of St. John’s.

Archbishop Duncan offered the following prayer for St. John’s, as well as all congregations who are in the position of walking away from their physical houses of worship for the sake of protecting the faith:

“O God of unchangeable power and eternal light, look favorably upon your whole Church, and especially on the Clergy and People of St. John’s Shaughnessey in this hour of great witness. By the effectual working of your Providence carry out the plan of Salvation in tranquility. Let people everywhere see and know that things which had been cast down are being raised up, and things which had grown old are being made new, and that all things are being brought to their perfection by Him through whom all things were made, even Jesus Christ, your Son, our Lord; to whom with You and the Holy Spirit be all Honor and Glory, forever and ever. Amen.”

********************

http://www.stjohnsvancouver.org/media/news-2011.09.22.php

Largest Anglican Church Congregation in Canada Leaves Buildings, Puts Faith into Action

• St. John’s Vancouver leaves 100-year historic location
• Prefers to ‘keep the faith’ and give up prime real estate
• Mixed emotions as congregation moves to new location

VANCOUVER, BC – September 22, 2011 – St. John’s Vancouver Anglican Church, the largest Anglican congregation in Canada, will begin Sunday services at a new location after moving from its historic location on Granville Street and Nanton Avenue. The congregation, through a lengthy legal action, chose to leave their buildings rather than compromise their beliefs.

St. John's Vancouver, which had been meeting at the Granville Street location for almost 100 years, will begin Sunday services on September 25 at Oakridge Adventist Church, at West 37th Avenue and Baillie Street in Vancouver.

Disagreement over basic Christian beliefs has separated Anglican congregations around the world into two camps, usually labeled orthodox and liberal, with those holding to historic, Bible-based values and beliefs in the vast majority. The St. John’s Vancouver Anglican congregation has aligned itself with the mainstream global Anglican Church, rather than continue as part of the local, more liberal Diocese of New Westminster.

“It is remarkable to be part of a Christian community which is putting faith into action in a way that seems inexplicable to those who love the world,” explained Canon David Short, Rector of St. John’s Vancouver. “We are doing something countercultural and counterintuitive for the truth of God’s word, losing something very valuable for the surpassing worth of Jesus Christ, holding the unity of faith by acting together as one, and joyfully accepting the confiscation of our property.”

The underlying, central issues of belief are: the authority of God’s Word in the Bible, the uniqueness of Jesus Christ, and the need to be saved by Him. St. John’s, along with the majority of Anglicans worldwide, joyfully upholds the historic biblical faith, expressed in the founding Anglican affirmations.

The move was the result of a court action to determine whether the Diocese of New Westminster or the St. John’s Vancouver congregation was conducting the ministry for which the buildings were intended, and is a result of an on-going world-wide upheaval in the Anglican Communion, the 80 million member Christian Protestant denomination formed 500 years ago.

St. John’s Vancouver’s final Sunday services at the Granville Street location on September 18, attended by over 1,100 congregants, included prayers to bless the Diocese of New Westminster and those that would occupy the buildings after the congregation had left. Congregation members both wept and smiled as they left the church to travel the short distance to the new location. There, they joyfully sung hymns and prayed together.

“It is inexpressibly sad that we are forced to choose between God’s final word and these wonderful buildings,” said Canon Short, “but we feel relief and much joy in God’s faithfulness and provision for us."

St. John's Vancouver will continue to be led by its present clergy, Canon David Short, Rector, Venerable Daniel Gifford, Associate Minister, Rev. James Wagner, and Rev. Aaron Roberts, assisted by Canon Dr. J.I. Packer, Honourary Assistant Minister and a world-renowned published theologian, a staff of 15, and by the Trustees of St. John’s Vancouver Anglican Church.

The new location secured by St. John’s Vancouver is at West 37th Avenue and Baillie Street and belongs to Oakridge Adventist Church, which has graciously offered to share its building. St. John’s Sunday services will start in Oakridge on September 25, 2011 and all other mid-week activities are planned to continue as normal in the new location.

All those who visited St. John’s Granville Street location in the past, new neighbours in the Oakridge location, and all visitors and residents in Vancouver are welcome at the services, prayer times and church events. Special events are planned during the transition period and special welcoming services will be held.

Pat Robertson Says Episcopal Church is Becoming Apostate

Televangelist, Baptacostalist, and revivalist Pat Robertson offers his views on the TEC and apostasy in the leadership. The prompt for Robertson’s remarks was the legal eviction of Falls Church Anglican, VA from their property (as an aside, Robertson, an enthusiast, claims descent from Rev. Hunt, the first Anglican cleric at Jamestown, VA...regrettably, Robertson is far from that lineage).

They’ll be fine. They are growing. They have planted seven churches. Ever hear of TEC congregations planting churches these days?

David Virtue summarized it with some fairness at  www.virtueonline.org:  "The congregation, now under the Anglican Church of North America, remains solidly Anglican though no long allied with the heretical Episcopal Church.  The liberal, continuing Episcopalians will be moving back in.  Time will show they cannot sustain it."

TEC, however, continues to atrophy. It maintains its geriatric services for an aging population. It also services long-time Episcopalians, some of whom don't follow the national church and who desire the Bishops to remain scarce, ever hoping that they "can worship quietly." It also serves some of us, Confessional types, who cannot find Anglican services locally that are faithful to the Reformed Confessions.

Barring a reformation in the seminaries, denominational headquarters and amongst the leaders, this group--officially denying Article 18 of the Articles--will continue its adaptation to the ancient mystery religions. It's botched 1979 BCP and hymnal holds off the waffly clerics.

Having known and served with several TEC clerics, contrary to their own assumptions about themselves, they were not very impressive theologically.  Let the vetting of theological elites continue.

http://www.christianpost.com/news/pat-robertson-says-the-episcopal-church-is-becoming-apostate-75198/

Pat Robertson Says The Episcopal Church Is Becoming 'Apostate'

Controversial televangelist Pat Robertson recently told audiences that it was only "a question of time before" The Episcopal Church would be declared "apostate" by the Anglican Communion.

In remarks made on the 700 Club on Wednesday, Robertson stated that "the whole Episcopal Church in America has left its roots" and that it being declared apostate "is on the way."

Robert H. Lundy, communications officer for the American Anglican Council, a conservative movement hoping to return The Episcopal Church to "an apostolic faith," told The Christian Post that he agreed with Robertson's assessment.

"Of course The Episcopal Church has left its roots and, regarding its leadership, is apostate. Presiding Bishop Katharine Jefferts Schori is an apostate leader as are many other leaders in TEC," said Lundy. "The American Anglican Council has pointed this fact out for many years as we work to promote biblically faithful Anglicanism in North America and worldwide."

Robertson's remarks came in regard to a recent development in the former Christian Coalition leader's native state of Virginia, where last Sunday The Falls Church Anglican, a Virginia congregation that left The Episcopal Church over theological differences, held its last services on The Falls Church property. The smaller Episcopal "continuing congregation" for The Falls Church currently has taken over the property after the Episcopal Diocese of Virginia won a years-long suit over the matter.

"I don't see the blessing of God descending on that little remnant that took away the building from them. It will be what is called a pyrrhic victory," said Robertson.

"But that Anglican Church, Falls Church Anglican now will grow and prosper. They will be able to have prosperity. The Lord will give them the money they need to buy an appropriate place to worship."

Lundy of AAC also felt that The Falls Church Anglican would do well in spite of being removed from the church property that it once used which dates back to the eighteenth century.

"The Episcopal Church has until recently had a 'scorched earth policy' regarding litigation and those parishes that cannot in good conscience remain with TEC," said Lundy.

"While it is sad that the Falls Church is being forced out of their building, I am confident that under the leadership of the Rev. John Yates and knowing that they love the Lord, the people of the Falls Church will in the end be better off for their courageous stand for the good news of Jesus Christ."

The Episcopal Church did not return a request for comment by press time.

Charles Hodge's Bracing and Confessional Letter to Pope Pius IX on Behalf of Presbyterians Declining Attendance at Vatican 1

http://darbygray.blogspot.com/2011/12/hodge-to-pope.html 

Hodge to the Pope

This masterful letter appears in the current Banner and here. One wonders if anyone today is capable of writng such a letter with such lucidity and theological acumen.

Professor Charles Hodge of
Princeton Seminary.  Born: 1797.
Died 1878

The text of a letter written by Charles Hodge of Princeton Theological Seminary on behalf of the two General Assemblies of the Presbyterian Church in the USA, explaining why the Pope's invitation to Protestants to send delegates to the first Vatican Council of 1869-70 was being declined.

To Pius the Ninth, Bishop of Rome,



Pope Pius IX.  Born 1792.
Died 1878.

By your encyclical letter dated 1869 you invite Protestants to send delegates to the Council called to meet at Rome during the month of December of the current year. That letter has been brought to the attention of the two General Assemblies of the Presbyterian Church in the United States of America.

Those Assemblies represent about five thousand ministers and a still larger number of Christian congregations.
Believing as we do, that it is the will of Christ that his Church on earth should be united, and recognizing the duty of doing all we consistently can to promote Christian charity and fellowship, we deem it right briefly to present the reasons which forbid our participation in the deliberations of the approaching Council.

It is not because we have renounced any article of the catholic faith. We are not heretics. We cordially receive all the doctrines contained in that Symbol which is known as the Apostles' Creed. We regard all doctrinal decisions of the first six ecumenical councils to be consistent with the Word of God, and because of that consistency, we receive them as expressing our faith. We therefore believe the doctrine of the Trinity and of the person of Christ as those doctrines are expressed in the symbols adopted by the Council of Nicea AD 321, that of the Council of Constantinople AD 381 and more fully that of the Council of Chalcedon AD 451. We believe that there are three persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are the same in substance and equal in power and glory. We believe that the Eternal Son of God became man by taking to himself a true body and a reasonable soul, and so was, and continues to be, both God and man in two distinct natures and one person forever. We believe that our adorable Lord and Saviour Jesus Christ is the prophet who should come into the world, whose teachings we are bound to believe and on whose promises we rely. He is the High Priest whose infinitely meritorious satisfaction to divine justice, and whose ever prevalent intercession, is the sole ground of the sinner's justification and acceptance before God. We acknowledge him to be our Lord not only because we are his creatures but also because we are the purchase of his blood. To his authority we are bound to submit, in his care we confide, and to his service all creatures in heaven and earth should be devoted.

We receive all those doctrines concerning sin, grace and predestination, known as Augustinian, which doctrines received the sanction not only of the Council of Carthage and of other provincial Synods, but of the Ecumenical Council of Ephesus AD 431, and of Zosimus, bishop of Rome.
We therefore cannot be pronounced heretics without involving in the same condemnation the whole ancient church.

Neither are we schismatics. We cordially recognize as members of Christ's visible Church on earth, all those who profess the true religion together with their children. We are not only willing but earnest to hold Christian communion with them, provided they do not require, as conditions of such communion, that we profess doctrines which the Word of God condemns, or that we should do what the Word forbids. If in any case any Church prescribes such unscriptural terms of fellowship, the error and the fault is with that church and not with us.

But although we do not decline your invitation because we are either heretics or schismatics, we are nevertheless debarred from accepting it, because we still hold with ever increasing confidence those principles for which our fathers were excommunicated and pronounced accursed by the Council of Trent, which represented, and still represents, the Church over which you preside.

The most important of those principles are: First, that the Word of God, contained in the Scriptures of the Old and New Testaments, is the only infallible rule of faith and practice. The Council of Trent, however, pronounces Anathema on all who do not receive the teachings of tradition pari pietatis affectu (with equal pious affection) as the Scriptures themselves. This we cannot do without incurring the condemnation which our Lord pronounced on the Pharisees, who made void the Word of God by their traditions (Matt. 15:6).

Secondly, the right of private judgement. When we open the Scriptures, we find that they are addressed to the people. They speak to us. We are commanded to search them (John 5:39), to believe what they teach. We are held personally responsible for our faith. The apostle commands us to pronounce accursed an apostle or an angel from heaven who should teach anything contrary to the divinely authenticated Word of God (Gal. 1:8). He made us the judges, and has placed the rule of judgement into our hands, and holds us responsible for our judgements.

Moreover, we find that the teaching of the Holy Spirit was promised by Christ not to the clergy only, much less to any one order of the clergy exclusively, but to all believers. It is written, 'Ye shall all be taught of God.' The Apostle John says to believers: 'Ye have an unction from the Holy One, and know all things . . . but the anointing which ye have received of him abideth in you; and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him' (1 John 2:20,27). This teaching of the Spirit authenticates itself, as this same apostle teaches us, when he says, 'He that believeth on the Son of God hath the witness in himself (1 John 5:10). 'I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth' (1 John 2:21). Private judgement, therefore, is not only a right, but a duty, from which no man can absolve himself, or be absolved by others.

Thirdly, we believe in the universal priesthood of all believers, that is, that all believers have through Christ access by one Spirit unto the Father (Eph. 2:18); that we may come with boldness to the throne of grace, that we may obtain mercy, and find grace to help in time of need (Heb. 4:16); 'Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water' (Heb. 10:19-22). To admit, therefore, the priesthood of the clergy, whose intervention is necessary to secure for us the remission of sin and other benefits of the redemption of Christ, is to renounce the priesthood of our Lord, or its sufficiency to secure reconciliation with God.
Fourthly, we deny the perpetuity of apostleship. As no man can be an apostle without the Spirit of prophecy, so no man can be an apostle without the gifts of an apostle. Those gifts, as we learn from Scripture, were plenary knowledge of the truth derived from Christ by immediate revelation (Gal.s 1:12), and personal infallibility as teachers and rulers. What the seals of apostleship were Paul teaches us, when he says to the Corinthians, 'Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds' (2 Cor. 12:12). As for prelates who claim to be apostles, and who demand the same confidence in their teaching, and the same submission to their authority, as that which is due to the inspired messengers of Christ, without pretending to possess either the gifts or signs of the apostleship, we cannot submit to their claims. This would be rendering to erring men the subjection due to God alone or to his divinely authenticated and infallible messengers.

Much less can we recognize the Bishop of Rome as the vicar of Christ on earth, clothed with the authority over the Church and the world which was exercised by our Lord while here in the flesh. It is plain that no one can be the vicar of Christ who has not the attributes of Christ. To recognize the Bishop of Rome as Christ's vicar is therefore virtually to recognize him as divine.

We must stand fast in the liberty wherewith Christ has made us free. We cannot forfeit our salvation by putting man in the place of God, giving one of like passions with ourselves the control of our inward and outward life which is due only to him in whom are hid all the treasures of wisdom and knowledge, and in whom dwells all the fulness of the Godhead.

Other and equally cogent reasons might be assigned why we cannot with a good conscience be represented in the proposed Council. But as the Council of Trent, whose canons are still in force, pronounces all accursed who hold the principles above enumerated, nothing further is necessary to show that our declining your invitation is a matter of necessity.

Nevertheless, although we cannot return to the fellowship of the Church of Rome, we desire to live in charity with all men. We love all those who love our Lord Jesus Christ in sincerity. We regard as Christian brethren all who worship, love and obey him as their God and Saviour, and we hope to be united in heaven with all who unite with us on earth in saying, 'Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen' (Rev. 1:6).

Signed on behalf of the two General Assemblies of the Presbyterian Church in the US of America
Charles Hodge

Westminster Confession of Faith (33): Of the Last Judgement

While in Advent 2011, while it is the day of Christmas Eve 2011, and while reviewing the infancy narrative of the God-Word-Man, the Second Adam, the Son of God, the Son of Man, the Lord Jesus Christ and Theanthropos, we do not lost sight of the Second Coming and the Last Judgment. Furthermore, though the day of Christmas Eve, neither do we lose sight of the Cross, Resurrection and Ascension:  this Eve we will have the Eucharist or the Communion Service near midnight. We'll kneel and receive the Sacrament of His Body and Blood at St. Peter's by-the-Sea.  Here is chapter 33 of the Westminster Confession of Faith with comments following by Robert Shaw (1845). 

Chapter 33: Of the Last Judgment

1: God has appointed a day, wherein He will judge the world, in righteousness, by Jesus Christ, to whom all power and judgment is given of the Father. In which day, not only the apostate angels shall be judged, but likewise all persons that have lived upon earth shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil.

2: The end of God’s appointing this day is for the manifestation of the glory of His mercy, in the eternal salvation of the elect; and of His justice, in the damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life, and receive that fullness of joy and refreshing, which shall come from the presence of the Lord; but the wicked who know not God, and obey not the Gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of His power.

3: As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin; and for the greater consolation of the godly in their adversity: so will He have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come Lord Jesus, come quickly, Amen.

Robert Shaw, 1845, has offered this exposition.

Exposition

There is a particular judgment which passes upon every individual immediately after death; for "it is appointed unto men once to die, but after this the judgement."—Heb. ix. 27. There is also a general judgment, which shall take place after the resurrection of the dead, at the last day. The present sections—1. Declare the certainty of a future judgment; 2. Affirm that the administration of this judgement is committed to Jesus Christ; 3. Point out the parties who shall appear before his tribunal; 4. The matters to be tried; and, 6. The sentence to be pronounced.

I. The certainty of a future judgment. We are told that Paul reasoned before Felix of judgment to come.—Acts xxiv. 26. He proved this truth by arguments drawn from the nature and reason of things; and such arguments are not to be overlooked by us, though our faith stands upon a more sure foundation.

1. The certainty of a future judgment appears from the dictates of conscience. Men, even when destitute of supernatural revelation, apprehend an essential difference between good and evil. When they do what is right, their conscience approves and commends their conduct; and when they do what is wrong, their conscience reproaches and condemns them. If they have committed some atrocious crime, conscience stings them with remorse; and this it does although the crime be secret, and concealed from every human eye. Whence does this arise, but from an awful foreboding of future retribution? The Apostle Paul, accordingly, shows that all mankind have a witness in themselves that there shall be a future judgment.—Rom. ii. 15.

2. Reason infers a future judgment from the state of things in this world. Here we take for granted these two fundamental principles of religion—the being of God, and his providence in the government of the world. All who acknowledge these truths must, and do, believe that God is infinitely just and righteous, infinitely wise and holy, infinitely good and merciful; and that he cannot be otherwise. From this it necessarily results that it must be well with the righteous, and ill with the wicked. But the most superficial view of the present state of things is sufficient to convince he that God does not, in this world, dispense prosperity only to the good, and adversity only to the evil: "There be just men, unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous."—Eccl. viii. 14. The promiscuous dispensations of Providence have perplexed the minds of men in every age, and tried the faith of the children of God.—Ps. lxxiii. 4-17; Jer. xii. 1, 2; Hab. i. 13. But reason rightly exercised would lead us to the conclusion that, upon the supposition of the being and providence of God, there must be a day coming when these things will be brought under review, and when a wide and visible difference shall be made between him that serveth God and him that serveth him not.

3. God has given testimony to this truth in all the extraordinary judgments which he has executed since the beginning of the world. Though much wickedness remains unpunished and undiscerned in this world, yet God sometimes executes judgment upon daring offenders, show that he judges in the earth, and to give warning to men of a judgment to come. In signal judgments, "the wrath of God is revealed from heaven against the ungodliness of men;" and an intimation is given of what he will further do hereafter.—2 Pet. ii. 5, 6, iii. 5, 7.

4. That there is a judgment to come is confirmed by the most explicit testimonies of scripture. Enoch predicted the approach of this day of universal decision as a salutary admonition to that profligate age in which he lived.—Jude 14, 15. Solomon addressed this solemn warning to the voluptuous: "Know that for all these things God will bring thee into judgment."—Eccl. xi. 9. Job put his friends in mind that there is a judgment; and the Psalmist frequently represents it in very solemn language.—Job xix. 29; Ps. l. 3-6, xcviii. 9. Our Lord, during his personal ministry, frequently foretold his coming to judgment; and the testimonies to this truth in the writings of his apostles are numerous.—Matt. xxv. 31-46, Rom. xiv. 10, 12; 2 Cor. v.10.

5. This truth is confirmed by the resurrection of Christ. The Apostle Paul, having affirmed that "God will judge the world in righteousness by that man whom he hath ordained," adds, "whereof he hath given assurance to all men, in that he hath raised him from the dead."—Acts xvii. 31. The resurrection of Christ is a specimen and pledge of a general resurrection—that grand preparative for the judgment. It is an incontestable proof of our Lord's divine mission, and is, therefore, an authentic attestation of all his claims. In the days of his humiliation, when he was accused and condemned before the tribunal of men, he plainly warned them of a future judgment, and declared that he himself would be the judge: " Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven."—Matt. xxvi. 64. Now, since God hath raised him from the dead, although be was condemned as a blasphemer for this very declaration, is not this an undeniable proof from heaven of the truth of what he then asserted?

IL The administration of the future judgement is committed to Jesus Christ: "He is ordained of God to be the judge of quick and dead."—Acts x. 42. It is, indeed, frequently said, that "God shall judge the world;" and the Psalmist declares, "None else is judge but God."—Ps. l. 6. How are these declarations to be reconciled? The words of Paul enable us to solve the difficulty. He has told us that "God will judge the world in righteousness by that man whom he hath ordained."—Acts xvii. 31. It thus appears that God the Father judges the world by the Son. The supreme judiciary power is in the Godhead, and the exercise of that power is committed to Christ, as mediator—John v. 22.

There is a peculiar fitness and propriety in this constitution: - 1. It is fit that this high office should be conferred upon Christ, as an honorary reward for his extreme abasement and ignominious sufferings. 2. Inasmuch as men are to be judged after the resurrection in an embodied state, it is fit they should have a visible judge. 3. It is also fit that Christ should be the supreme judge, as it must contribute greatly to the consolation of the saints that they shall be judged by him who is a partaker of their nature, who redeemed them to God by his blood, and who is their advocate with the Father. 4. It may be added, that hereby the condemnation of the wicked will be rendered more conspicuously just; for if a Mediator—a Saviour—the Friend of sinners—condemns them, they must be worthy of condemnation indeed.

III. We are next to consider the parties who shall appear before the tribunal of Christ. The Scripture says nothing of the judgment of good angels, but it clearly teaches that the apostate angels will be judged. - Jude 4; 2 Pet. ii. 4. That men universally shall stand before the judgment-seat of Christ is expressly declared.—2 Cor. v. 10. We are told that Christ "shall judge the quick and tile dead at his appearing."—2 Tim.. iv. 1. This expression, "the quick and the dead," comprehends all mankind. By the dead, are to be understood all who died before the period of Christ's coming to judgement; and by the quick, such as shall then be found alive.

IV. The matter to be tried. This is expressed in the most comprehensive terms: "God shall bring every world into judgment, with every secret thing, whether it be good, or whether it be evil."—Eccl. xii. 14. All the works of the sons of men will be tried, and they shall receive according to what they have done in the body, whether good or evil. Not only the actions of the life, but also the words of men shall be judged; for our Saviour has assured us that "for every idle word which men shall speak, they shall give an account in the day of judgment."—Matt. xii. 36. And not only the actions and words, but also the very thoughts of men shall be brought into judgement; for we are told "God shall judge the secrets of men by Jesus Christ." - Rom. ii. 16.

V. The sentence to be pronounced will be answerable to the several states in which mankind shall be found. They shall receive their doom according to their works. - Rev. xx. 13. It is to be remarked, that the good works of the righteous will be produced in that day, not as the grounds of their acquittal, and of their being adjudged to eternal life, but as the evidences of their gracious state, as being interested in the righteousness of Christ. But the evil deeds of the wicked will be brought forward, not only as evidences of their being strangers to Christ, but also as the grounds of their condemnation. To the glorious company on his right hand the King will say: "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." How different the sentence that will be passed on the guilty crowd on his left hand! To them he will say: "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." The sentence shall no sooner be passed than it shall be executed. While fallen angels and wicked men shall be driven from the presence of the Judge into the pit of eternal perdition, the righteous shall be conducted into heavenly mansions, end "shad go no more out." "These shall go away into everlasting punishment; but the righteous into life eternal." The same expression being applied to the happiness of the righteous and the punishment of the wicked, we may conclude that both will be of equal duration.

Section III.—As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin, and for the greater consolation of the godly in their adversity: so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come, Lord Jesus, come quickly. Amen.

Exposition

The day of the eternal judgment is fixed in the counsels of God; but, that we may be kept habitually watchful, the knowledge of that day is wisely concealed from us. Though a long series of ages may elapse before Christ shall come in the clouds of heaven to judge the world, let every one remember that the day of his own death is equally important to him as the day of the universal judgment; for where death leaves him, judgment will find him. Let him, therefore, "be diligent, that he may be found of God in peace, without spot and blameless." Let every reader study to improve the talents with which he is entrusted, and be solicitous to obtain the approbation of his Master in heaven. How highly will he commend all those who have been diligent and faithful in his service! He will bestow upon them that best of plaudits: "Well done, good and faithful servant;" and will introduce them into "the joy of their Lord." Well may the genuine believer "love the appearing" of Christ; for when Christ shall appear, he also shall appear with him in glory. And since Christ proclaims in his Word, "Surely I come quickly", let every Christian joyfully respond, "Amen. Even so, come Lord Jesus."

Western Anglican Death Throes: "Diocesan mergers ahead in the US and Canada: The Church of England Newspaper"

"First published in The Church of England Newspaper.

Aging congregations and falling attendance may force the mergers of the dioceses of Montreal and Quebec, the Montreal Anglican reports. The diocesan newspaper said the bishops, clergy and lay leaders of the two dioceses were considering proposals that would begin a `process of discernment toward a fuller partnership as diocesan institutional churches.'”

For more, see:

Diocesan mergers ahead in the US and Canada: The Church of England Newspaper, Sept 10, 2010 p « Conger

A story of ecclesiastical terminal illness with burial services to follow. A theologian with skills in sociology would be helpful. Although this scribe is not that, there are no surprises here.

On the current trajectory, shall we see a virtual extinction in Canada by 2050? The US has seen precipitous declensions as well--not just in the numbers at worship but also in the apostate theology. Revelation 1-3 obtains.

Compare/Contrast: Cranmer and Jefferts Shori on Justification: 1662 Point of View | Anglicans In The Wilderness

Of Justification « 1662 Point of View Anglicans In The Wilderness

We are thankful to Hudson at AiW for posting Archbishop Cranmer's sermon on justification, a good reminder of the Reformed faith of the Church of England. Ever timely. A theme by which the church stands or falls. Article 11 has been integral to classical and confessional Anglicanism, as with our Reformation cousins, Confessional Lutheran and Reformed Churchmen. Yes, thematic to St. Paul in his magum opus, "The Epistle to the Romans." Master Romans this scribe has often encouraged young Churchmen in the way. Cranmer's sermon is vintage. It is reminescent of Hooker's famous sermon on justification in the Reformed and Protestant tradition of classical Anglicanism.

We put Archbishop Cranmer's article against Ms. Jefferts-Shori, TEC's PB.

A good opportunity exists for young Churchmen to compare and contrast Thomas Cranmer of Canterbury, the ever-close and cautious scholar of Scriptures and antiquity, with Ms. Katharine Jefferts Shori of 815 Park Avenue, NYC, a graduate of a liberal Episcopal grade school and biblical lite-weight. The former was grave and serious; the latter is irrreverent and indifferent, unstudied and dismissive.

I might add that my parish Rector, Mariners' Anglican Church, just referenced Cranmer versus Shori on justification, coming down in favour of the English Reformer and giving Schori the "heave-ho," overboard. He was nice, but Ms. Jefferts Shori was clearly tossed.

As informed, reformed and transformed Churchmen, ever-conforming our minds to Christ's Word (Rom.12.1-2), Ms. Shori is deformed, defective and destructive. She is, by no means, an Anglican.

As an hasty aside, do not expect the new schism, the ACNA and its leaders, to profoundly appreciate Cranmer or the "Thirty-nine Articles of Religon." The new ACNA leaders come from the same seminaries, but I digress. Back to compare/contrast of Cranmer and Schori.

Katharine Jefferts Schori's apostate comments are found elsewhere and at: http://scottrichardslive.wordpress.com/2009/07/14/the-great-western-heresy/

Episcopal Bishop calls individual salvation ‘heresy,’‘idolatry’

ANAHEIM, CA - Episcopal Presiding Bishop Katharine Jefferts Schori says it’s “heresy” to believe that an individual can be saved through a sinner’s prayer of repentance.

In her opening address to the church’s General Conference in California, Jefferts Schori called that “the great Western heresy: that we can be saved as individuals, that any of us alone can be in right relationship with God.”

The presiding bishop said that view is “caricatured in some quarters by insisting that salvation depends on reciting a specific verbal formula about Jesus.”

According to Schori, it is heresy to believe that an individual’s prayer can achieve a saving relationship with God. “That individualist focus is a form of idolatry, for it puts me and my words in the place that only God can occupy.”

It seems as if the Episcopal Church has had more than its share of polarizing moments as of late.

The ordination of openly gay Bishop V. Gene Robinson caused a number of congregations to sever ties with the main body.

Last month a group of 700 Bible believing parishes officially united as the Anglican Church in North America.

So it is no wonder that Reverend Schori would take a dim view of those who don’t march in lock step with directives from upper management.

But to declare the notion that “we can be saved as individuals, that any of us alone can be in a right relationship with God” as worthy of dropping a theological “H” bomb seems a little bit over the top.

Does the Bible teach that salvation is an “individual” experience?

Uh, yes. Yes it does.

For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. (John 3:16)

For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. For “whoever calls on the name of the LORD shall be saved.” (Romans 10:12-13)

Then one of the criminals who were hanged blasphemed Him, saying, “If You are the Christ, save Yourself and us.”
But the other, answering, rebuked him, saying, “Do you not even fear God, seeing you are under the same condemnation? And we indeed justly, for we receive the due reward of our deeds; but this Man has done nothing wrong.” Then he said to Jesus, “Lord, remember me when You come into Your kingdom.”
And Jesus said to him, “Assuredly, I say to you, today you will be with Me in Paradise.” (Luke 23:39-43)

As far as Ms. Schori’s complaint about using “a specific verbal formula about Jesus”, it would seem that the Apostle Paul might disagree with her as well.

But what does it say? “The word is near you, in your mouth and in your heart”(that is, the word of faith which we preach): that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. For the Scripture says, “Whoever believes on Him will not be put to shame.” (Romans 10:8-11)

So it would seem that Schori finds herself without a Biblical leg to stand on in this discussion.

And really, this is the underlying issue here.

What has befuddled senior Episcopalian leadership is the fact that so called “breakaway” parishes seem to be more concerned about biblical authority, rather than bureaucratic authority.

The ordination of an openly gay bishop certainly sounds trendy and hip, but can’t be supported by Scripture.

So when the rank and file Episcopalians who read their Bibles happen across a verse like -

Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God. (I Corinthians 6:9-11)

- they are faced with a choice:

Do we follow the teaching of Episcopal Presiding Bishop Katharine Jefferts Schori-

or the Scriptures?

And perhaps that is what inspired the Reverend to drop the “Heresy” bomb in her speech.

Jefferts Shori is representative of religious people who have long ago cast off the authority of the Scriptures as the basis of their world view and decision making.

And when you are confronted by those who question policy and perspective, but you are no longer willing to say, “Here’s what God says in His Word..”

then what do you do when someone has the nerve to ask, “Says who?”

You can give them a rambling amalgamation of philosophy, psychobabble and spiritual platitudes, but what do you do with those who aren’t impressed with your answer?

You try to intimidate them.

Or belittle them.

Or brand them with a heavy sounding epithet of shame – “Heretic”.

Now if Jefferts Shori was objecting to the idea that we can be saved by mindlessly mouthing some spiritual platitude, she would have a point.

I have been asked, “Will saying just a little prayer save someone who was incredibly evil?”

And my answer is, “No.”

We aren’t saved by saying “a little prayer”.

We are saved because Jesus Christ willingly died a horrible death on a cruel Roman cross to pay the price for my sins – personally and individually.

The “little prayer” is simply the biblically prescribed way of laying hold of that gift.

But as many as received Him, to them He gave the right to become children of God, to those who believe in His name:(John 1:12)

How interesting that a religionist who prides herself on tolerance would use such a harsh,ugly and intolerant word to describe the beliefs of those who simply take the Bible seriously.

But then, its pretty obvious those in the Anglican communion who take the Bible seriously aren’t taking the pronouncements of Jefferts Shori very seriously either.