Religion, Politics, Culture: Defined & Explained

Christianity & Religion

Wednesday, February 22, 2006

Update: Islamic Attacks In Nigeria

Thursday, February 16, 2006

DNA Contradicts Book of Mormon

The theology of the Church of Jesus Christ of Latter Day Saints�commonly known as the Mormons�took a serious hit today in an article of the Los Angeles Times. The whole premise of the Book of Mormon was proved impossible by DNA testing.

The teachings and tradition of the Book of Mormon have been totally upended by the DNA results. The study was not conducted to prove or disprove the teaching of the LDS church but to track via genetic markers the waves of migration from Asia to both the Pacific Islands and the Americas.

For Mormons, the lack of discernible Hebrew blood in Native Americans is no minor collision between faith and science. It burrows into the historical foundations of the Book of Mormon, a 175-year-old transcription that the church regards as literal and without error.

The Book of Mormon is one of three books regarded as divinely inspired scripture that supercedes the Bible. Their belief is that the Bible is �correct in so far as it is translated correctly.� These are weasel words that mean if any of the other three books conflict with the Bible then the Bible is wrong.

Anyway, the Book of Mormon is the story of the migration of a righteous man and his family to South America. These travelers split into two groups, the righteous white settlers and the evil dark skinned people that were the forefathers to the Indians of North and South America. Towards the end of the Book, the evil dark skinned men kill the righteous white skinned people.

The God-fearing Nephites were “pure” (the word was officially changed from “white” in 1981) and “delightsome.” The idol-worshiping Lamanites received the “curse of blackness,” turning their skin dark.

According to the Book of Mormon, by 385 AD the dark-skinned Lamanites had wiped out other Hebrews. The Mormon church called the victors “the principal ancestors of the American Indians.” If the Lamanites returned to the church, their skin could once again become white.

Up until Jimmy Carter was President of the United States, blacks (among others) were not allowed to be full members in good standing in the LDS church. In the midst of Carter�s Campaign on Human Rights, the LDS leadership got a word from God that elevated blacks into full membership.

Over the years, church prophets � believed by Mormons to receive revelations from God � and missionaries have used the supposed ancestral link between the ancient Hebrews and Native Americans and later Polynesians as a prime conversion tool in Central and South America and the South Pacific.

Moroni: Prophet who became Angel that appeared to Joseph Smith in 1823

Critics want the church to admit its mistake and apologize to millions of Native Americans it converted. Church leaders have shown no inclination to do so. Indeed, they have dismissed as heresy any suggestion that Native American genetics undermine the Mormon creed.

Yet at the same time, the church has subtly promoted a fresh interpretation of the Book of Mormon intended to reconcile the DNA findings with the scriptures. This analysis is radically at odds with long-standing Mormon teachings.

Rewriting theology is nothing new to the folks in Salt Lake City but reversing 175 years of teaching is a tall order even for them. On the other hand, where would their followers go? Sadly most probably won�t care that another part of their theological system has been exposed as fraudulent.

Thursday, February 02, 2006

John Danforth Whines in Washington Post

A friend e-mailed me a copy of the Washington Post  interview with former Senator John Danforth. This article advocates that moderate Christians should rise-up to oppose the Christian Right and their involvement in the Republican Party.

Danforth cites such issues as gay marriage, posting the Ten Commandments, Terri Schiavo, embryonic stem cell research and other social issues as needing the wisdom of moderate voices. OK what is a moderate position on such issues?

Let�s look at the issues.
Is it ok to kill unborn babies as a form of retroactive birth control?
Is it ok to conceive children to harvest their body parts in the name of science?
Is it ok to have religion in the public square?
Is it ok to honestly acknowledge the intellectual and moral foundations of our Founding Fathers?
Is marriage between a man and woman the best way to raise children?
Is forcing acceptance of homosexuality upon me and my family a good thing?

Obviously there is no such thing as a �moderate� position on these and other issues.

You are either for or against such issues. They are either right or wrong. The one thing most of these issues have in common is that they are being advanced by judicial legislation and not the normal Constitutional processes that are setup under our form of government.

There was a time when the Episcopal Church was called the conscience of the Republican Party. Since then the Episcopal Church-in which Senator Danforth serves as an ordained minister-has left the Orthodox Christian Faith and descended into heresy.

The Christian Right is involved in politics to defend itself from the attacks of Democrats and liberal (moderate) Republicans. Now that the tide is turning and the Senator and his allies are losing, they are wandering about the country like a roaring lion seeking whom they may devour. (see 1 Peter 5:8)

Now, their last vestige of power, the judicial branch of our government, is shifting away from judicial activism and towards a strict constructionist view. This coupled with more minorities in the middle and upper classes and the demise of the Roosevelt era Democrats by attrition has left the political Left in demographic hell for at least the balance of the good Senator�s lifetime.

Once this truth has truly taken hold within the Democratic leadership, look for many of the Dinosaur Democrats to find reasons not to run for re-election.

Wednesday, February 01, 2006

The Other War on Terror

Far from Afghanistan and Iraq, Saudi Arabia is funding armies of radical Mohammedans that are trying to overthrow the governments of countries such as Nigeria and Sudan. They are systematically burning villages and murdering their inhabitants. Those that survive these raids end up either as refugees or slaves.

The raiders are using guns, machetes, spears and explosives and anything else they can purchase to spread their terror. They purposely torture many before killing them.

Similar atrocities are occurring frequently in Indonesia and occasionally in the Philippines.

However, in parts of Africa this has gotten to the point where there are clearly defined territories controlled by the radical Muslims. In an effort to stem the tide of bloodshed and terror, Christians that live in these countries have begun to fight back, not with bullets but with Bibles. They have decided to evangelize the followers of Islam by literally loving those that persecute them. The famous saying of Tertullian �The blood of the martyrs is the seed of the Church� is as true now as it was in the early Church.

Africa is emerging as the center of Christianity in the 21st Century and also its primary battlefront. This struggle must succeed. It appears to be Africa that is destined to re-evangelize Western Europe and other once Christian nations.

It is interesting that the hope and future of both Protestant and Catholic branches of the Christian Church is anchored in Africa.

Saudi Arabia has committed hundreds of millions of dollars to eradicate Christianity and establish nations that adhere to Sharia Law. We must begin to fight back by praying for our brothers in Africa and sending support to those committed to spreading Christianity in the region.

Just as a point of reference, it costs about two thousand dollars per year to support one african as a fulltime missionary.

I trust that you will join me in supporting this battlefront of the Global War on Terror.

Friday, December 09, 2005

Christ Inconveniences Church

I have often defined Revival as being when the Church is culturally relevant. The opposite of this is if someone padlocked your church doors would your community notice? With Christmas falling on a Sunday this year we may finally get a definitive answer to the question when many of the so called �mega churches� have decreed that there will be no services on Christmas Sunday this year.

This is such a capitulation to modern culture that it is inexcusable. When the traditions of our society are so important that the Church decrees that the light of the gospel should be extinguished or at least hidden under the bushel basket and away from those that need it, these churches have left the orthodox and biblical reservation.

Christmas and Easter are the focal points of our faith. We all have our way of spending these holidays with family but to simply lock the door and say there is no room at the inn is blasphemous. Yes, many in your church may be out of town or spending the day with family but for a church of several thousand members to simply cancel worship is wrong.

What happened to the promise of Jesus that wherever two or more are gathered in his name he is in their midst? Who changed it to two or three thousand?

A kingdom divided against itself cannot stand. This is true for Christ�s kingdom as well as Satan�s.

Any church that is closed on Sunday just because they don�t want the inconvenience of getting dressed and going across town on Christmas Day is a church without a wholesome spiritual foundation regardless of the number of members.

Will they start closing church for Easter and the Super Bowl next? Will your church be closed for Spring Break if you live in a tourist area? This appears to be the logic of a business venture not a body of believers building the kingdom of God one soul at a time.

At a time when many of us want to put the Christ back into Christmas, some churches are so busy that they don�t have time to spend with their Lord. If your church is one of these that have no time to spend with Jesus�when we celebrate his birth—then do the rest of us a favor and leave the building locked for good. I bet your community won�t even notice that you�re church is gone.

Thursday, November 17, 2005

Church of Nigeria (Anglican Communion) Enters Concordat with US Anglicans

The fissures continue to grow as the Anglican world moves closer to splitting into an orthodox Christian body that is jettisoning the corpse of Western Liberalism from its midst.

Last week the gathering of Anglicans in Philadelphia at the �Hope and a Future� Conference heard from a variety of Archbishops from the Southern Cone (Africa, Asia and South America) that among other things threw down the gauntlet to faithful Christians within The Episcopal Church of the United States (ECUSA). The Bishops said that the time for talk is over; it is time to stand for Christ and leave the unbelievers in ECUSA to their fate. Leave ECUSA and join the worldwide fellowship of orthodox Anglicans so that the Church can go forward with their mission. (Many believe that this exodus is dependant on the outcome of ECUSA’s General Council in 2006.)

Meanwhile, this week it was announced that The Church of Nigeria (Anglican Communion) entered into a Covenant with two American Anglican bodies—the Reformed Episcopal Church and the Anglican Province of America. This is the first of many steps toward a realignment of Anglican Christianity within the United States. Look for other Anglican bodies here in the United States (and Canada) to follow.

Below is the press release of this agreement.

RE Covenant Between The Church of Nigeria (Anglican Communion) and the Reformed Episcopal Church and the Anglican Province of America.
In an historic moment, as part of the realignment of global Anglicanism, on November 12, 2005 in Pittsburgh, Pennsylvania, the Most Rev. Peter J. Akinola, Primate of the Church of Nigeria (Anglican Communion), the Most Rev. Leonard W. Riches, Presiding Bishop of the Reformed Episcopal Church, and the Most Rev. Walter H. Grundorf, Presiding Bishop of the Anglican Province of America, entered on behalf of their three Churches a Covenant Union of Anglican Churches in Concordat.

The purpose of the covenant of concord is to work together in the common cause of the Gospel of Jesus Christ, pledging to each other their mutual cooperation, support, discipline and accountability. Recognizing that all three Churches share a common heritage of faith and order within the Anglican tradition, they are united by saving belief in Jesus Christ as the Way, the Truth and the Life, and by their commitment to the Faith once delivered, based on the irrevocable Holy Scriptures of the Old and New Testaments as the final authority for faith and life.

It was agreed that ministers of these Churches, subject to the respective regulations within the jurisdictions, may be eligible to exercise pastoral ministry in each Church. Archbishops and bishops of the Churches in concordat may also be invited to conduct episcopal duties within the other jurisdictions with the blessing of the appropriate provincial authorities.

The three Churches have united specifically for joint mission in North America. Archbishops Riches and Grundorf welcomed the Church of Nigeria�s CANA initiative. They assured Archbishop Akinola that, wherever possible, individual congregations of all three jurisdictions, within proximate geographic locations, would work closely and cooperatively together to demonstrate their commitment to one another and their desire to witness to a consistent Biblical, Evangelical and Catholic expression of faith in the Lord Jesus Christ.

Below is text of Covenant Union of Anglican Churches in Concordat

COVENANT UNION OF ANGLICAN CHURCHES IN CONCORDAT AMONG
THE CHURCH OF NIGERIA (ANGLICAN COMMUNION)
THE REFORMED EPISCOPAL CHURCH, AND
THE ANGLICAN PROVINCE OF AMERICA

Whereas the Church of Nigeria (Anglican Communion), the Reformed Episcopal Church and the Anglican Province of America share a common heritage of faith and order within the Anglican tradition; be it understood that:

Article 1: The Churches, recognizing the fact that they are working together in the common cause of the Gospel of Jesus Christ, pledge to each other, their mutual cooperation, support, discipline and accountability.

Article 2: Wherever possible, individual congregations within proximate geographic locations will work closely and cooperatively to demonstrate their commitment to one another and their desire to witness to a consistent Biblical, Evangelical and Catholic expression of faith in the Lord Jesus Christ.

Article 3: As evidence of our union in Christ and the Common Standards of the faith existing among the Church of Nigeria (Anglican Communion), the Reformed Episcopal Church and the Anglican Province of America, a delegation of ministers and laity may be sent to attend each other�s Provincial and General Synods or Councils. As a further demonstration of our union, bishops of the Churches may attend each other�s episcopal meetings with the expectation that they will be invited to speak but not cast votes.

Article 4: The Ministers of the Churches may, subject to the respective regulations of the Churches, be eligible to exercise pastoral ministry in each Church. Archbishops and Bishops of the Churches in the concordat may also be invited to conduct episcopal duties with accountability, discipline and the episcopal blessing of the local appropriate provincial authorities.

Article 5: Communicants of the Churches may be received into the other Churches on presentation of letters of transfer, or their equivalent.

Article 6: It is also our declared intention to initiate a process that will permit us, in due course to enter into an agreement of full communion with a clear and common understanding of all of its implications.

Monday, September 19, 2005

Local Parish Wins More from Diocese of Los Angeles

This is follow-up story to a previous post that I made.

Episcopal Diocese of Los Angeles must pay legal fees to Newport’s St. James, judge says. By Lauren Vane Daily Pilot September 16, 2005 An Orange County Superior Court judge ruled Thursday that the Episcopal Diocese of Los Angeles must pay more than $81,000 in legal fees to St. James Church, the Newport Beach congregation that split from the diocese over a dispute about church doctrine. The same judge, David Velasquez, ruled Aug. 15 to dismiss a lawsuit against St. James Church’s congregation that claimed the Newport Beach breakaway church’s property and assets belong to the Episcopal Diocese of Los Angeles. Velasquez ruled that efforts by the national church to retain the property of the seceding St. James congregation was an attempt to tread upon the congregation’s freedom of speech. Praveen Bunyan, pastor of St. James, said the awarding of legal fees is another affirmation that the St. James Church was right from the beginning. “This is a reiteration saying that the lawsuit was wrongfully brought against us,” Bunyan said. Representatives from the Episcopal Diocese of Los Angeles did not return phone calls Friday. Financially, Judge Velasquez’s ruling Thursday means that the church can apply funds toward “God’s mission,” Bunyan said. “We’re glad that we can continue to concentrate on the mission that we believe as a church we are called to do,” Bunyan said. The Episcopal Diocese of Los Angeles filed suit against St. James in September 2004 after the Newport Beach church and two other Southern California congregations broke away from the diocese and the Episcopal Church of the United States in protest of the national church’s positions. After leaving the national church, St. James affiliated with the Diocese of Luwero in the Anglican province of Uganda, Africa. The Los Angeles diocese’s lawsuit alleged St. James’ property belongs to the national church, not to the congregation. Although St. James Church is pleased with the awarding of legal fees, the church remains skeptical that the diocese will pay the legal fees without first appealing the decision, said St. James attorney Eric Sohlgren, in a statement released Thursday. “I don’t know whether they will appeal,” Bunyan said. “Of course, we’ll continue to fight for what is ours.”

Friday, September 16, 2005

Nigerian Church Breaks with Canterbury

Update on Episcopal Church Split

CHURCH OF NIGERIA REDEFINES ANGLICAN COMMUNION

With a careful rewording of her constitution, the Church of Nigeria (Anglican Communion) redefined her relationship with all other Anglican Churches.

All former references to ‘communion with the see of Canterbury’ were deleted and replaced with another provision of communion with all Anglican Churches, Dioceses and Provinces that hold and maintain the ‘Historic Faith, Doctrine, Sacrament and Discipline of the one Holy, Catholic, and Apostolic Church’.

Emphasis was also placed on the 1662 version of the Book of Common Prayer and the historic Thirty-Nine Articles of Religion.

The Constitutional change also allowed the Church to create Convocations and Chaplaincies of like-minded faithful outside Nigeria. This effectively gives legal teeth to the Convocation of Anglican Nigerians in Americas (CANA) formed to give a worshiping refuge to thousands in the USA who no longer feel welcomed to worship in the Liberal churches especially with the recent theological innovations encouraging practices which the Nigerians recognize as sin.