Trinity Men invite you to join them praying for Bishop Lawrence

Yesterday at our small group men’s bible study at Croissants we decided that we would pray and fast for Bishop Lawrence while he’s away at the House of Bishops Meeting in Camp Allen, Texas.  As you may remember from this post, tensions are quite high in the denomination at the moment.  We’ll be praying for all the Bishops, but especially Mark that God would give him grace, comfort, and strength to stand graciously for the Gospel.

We’ll be taking the prayers and fasting in teams day by day.  If you would like to join us, feel free to pray along yourself!  Or log into the comments section below and say your name and let us know you’ve joined us for the day.  I’ll keep this post “stuck” at the top of the page until Mark returns.  New posts will keep coming as usual, but will appear beneath this invitation to prayer and fasting until the Bishop returns.

Praying and fasting for Mark on

• Thursday:  Sami Al-Taher
• Friday:  Eric Ficken and Louis Labruce
• Saturday: Jim Wiseman
• Sunday:  Rob Sturdy
• Monday:  Bob Bell
• Tuesday:  Susan Shanks

Louis Berkhof: A reformed defense of infant baptism

Below is an excerpt from Berkhof’s Systematic Theology (Eerdmans 1979 pgs 626-642.   If you’ve ever wondered what the argument from the Bible and the arguments from history might be for infant Baptism, you might want to read this.  Also if you would like to deepen your understanding of Baptism from what I would regard as an early Anglican perspective (essentially Reformed) then this will be very helpful.

BEFORE THE REFORMATION. The early Fathers regarded baptism as the rite of initiation into the Church, and usually considered it as closely connected with the forgiveness of sins and the communication of the new life. Some of their expressions would seem to indicate that they believed in baptismal regeneration. At the same time it should be noted that in the case of adults they did not regard baptism as efficacious apart from the right disposition of the soul, and they did not consider baptism as absolutely essential to the initiation of the new life, but rather looked upon it as the completing element in the process of renewal. Infant baptism was already current in the days of Origen and Tertullian, though the latter discouraged it on the grounds of expediency. The general opinion was that baptism should never be repeated, but there was no unanimity as to the validity of baptism administered by heretics. In course of time, however, it became a fixed principle not to re-baptize those who were baptized into the name of the triune God. The mode of baptism was not in dispute. From the second century on the idea gradually gained ground that baptism works more or less magically. Even Augustine seems to have considered baptism as effective ex opere operato in the case of children. He regarded baptism as absolutely necessary and held that unbaptized children are lost. According to him baptism cancels original guilt, but does not wholly remove the corruption of nature. The Scholastics at first shared Augustine’s view, that in the case of adults baptism presupposes faith, but gradually another idea gained the upper hand, namely, that baptism is always effective ex opere operato. The importance of subjective conditions was minimized. Thus the characteristic Roman Catholic conception of the sacrament, according to which baptism is the sacrament of regeneration and of initiation into the Church, gradually gained the upper hand. It contains the grace which it signifies and confers this on all those who put no obstacle in the way. This grace was regarded as very important, since (a) it sets an indelible mark on the recipient as a member of the Church; (b) delivers from the guilt of original sin and of all actual sins committed up to the time of baptism, removes the pollution of sin, though concupiscence remains, and sets man free from eternal punishment and from all positive temporal punishments; (c) works spiritual renewal by the infusion of sanctifying grace and of the supernatural virtues of faith, hope, and love; and (d) incorporates the recipient into the communion of the saints and into the visible Church.

A Denomination in Chaos

Click on the paragraph you’re interested in  to follow the link and read the stories for yourself.  As one word of commentary, you will remember when I presented the issues to you this past fall I told you that I was not primarily concerned with the denomination’s stance on homosexuality (although it is a concern).  What I told you (read it here) I was principally concerned with in the Episcopal Church was rising religious pluralism, failure to uphold the theology of the prayerbook and historic Anglicanism, canonical abuse, and increasing litigation.  In the first story below (which I strongly recommend you read), you will see all of my concerns come together in a perfect storm.  Words fail me….

Episcopal Church wins property dispute.  Promptly expels congregation and sells the property to Muslims.

Today the Episcopal Church (Bishops and Standing Committees) confirmed the election of its second homosexual Bishop.

The Episcopal Church retains lawyers in South Carolina to prepare litigation against the Bishop of South Carolina and four of its churches (including Trinity)

Peter Moore, former Dean of Trinity Seminary and guest preacher at Trinity, Myrtle Beach, engages the issues in the  Charleston Post and Courier.

Confirmation 2: What is the Bible?

The great Baptist preacher from England, Charles Spurgeon, once remarked:

 “I was thoughtless like others; I laughed religion to scorn, and those who attended to it; my language was, Let us eat, drink and enjoy the sunshine of life, but now through Christ Jesus I find the Bible a honeycomb, which hardly needs to be pressed to let the drops of honey run out; it is so sweet and precious to my taste that I wish I could sit down and feast on my Bible forever.”[1]

 Our topic for this evening is what is the Bible, and to that end Spurgeon’s quote helps us significantly as we seek to understand more fully what it is.  To put it quit simply, it is a feast for the soul, it is food that endures and satisfies.

Confirmation Class 1: Why do we believe what we believe?

Christian Smith and Melinda Lundquist Denton write in their book Soul Searching: The Religious and Spiritual Lives of American Teenagers that teens who self identify as Christians could be profoundly articulate about drinking, drugs, and sexually transmitted diseases, but had a difficult if not outright impossible time discussing what they believed and why. They argue:

“Philosophers like Charles Taylor argue that inarticulacy undermines the possibilities of reality. So, for instance, religious faith, practice, and commitment can be no more than vaguely real when people cannot talk much about them. Articulacy fosters reality. A major challenge for religious educators of youth, therefore, seems to be fostering articulation: helping teens practice talking about their faith, providing practice using vocabularies, grammar, stories, and key messages of faith. Especially to the extent that the language of faith in American culture is becoming a foreign language, educators, like real foreign language teachers, have that much more to work at helping their students learn to practice speaking that other language of faith.”

The simple lesson here is that if you are unable to articulate the faith for yourself, then you haven’t really learned the faith in such a way that you can own it.  You may wonder why it is that we begin a confirmation class here, discussing why we believe what we believe.  I hope it has become a bit more clear.  If you cannot articulate the faith then you have not really apprehended the faith.  If you have not apprehended the faith then the faith is not truly yours. 

This wisdom is reflected not only in modern research as shown above, but it is an ancient wisdom found in the Old and New Testaments.  For example, in the Old Testament the ancient Jews were required not only to have faith in God but every member of Ancient Israel was required to be able to articulate who He was and what He had done for His people.  This is illustrated most vividly in the Passover service recorded Exodus 12.26-27.  Similarly in 1 Pet 3.15 we read “always be prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect.”  This is not merely an evangelistic strategy, or a mechanism for handing the faith down to our children, but it is also a way inspired by the Holy Spirit for us to own our faith.  Once we articulate it, it is ours. 

So we begin with a simple articulation of why we believe what we believe.  Each of us will articulate this in some form this evening to the people we are sitting with in order to make it our own.

If someone were to approach you this evening and ask you, “Why is it that you are a Christian as opposed to a Muslim, Jew or agnostic?” What would you say to them?  Would you make an appeal to the Bible?  But then they might ask, “Why do you believe the Bible?”  Would you say that you were raised a Christian?  Well, they might simply say that a Jew is raised a Jew.  Perhaps you would argue that you had a spiritual experience that led you to believe in Christ.  But how would you articulate that in terms that weren’t abstract but reasonable and concrete?  Tonight we will explore these things and many others.

Mark Lawrence: What is fasting?

the following is an excerpt from one of the Bishop’s lenten letters.  This letter concerns the spiritual discpline of fasting, which many of you lately have asked me about.  Mark, as always, does a fine job of not only explaining but encouraging and building up.  Enjoy.

It is abstaining from food or certain foods or drinks that appeal to us for a specific time period. This is not practiced primarily for dietary or nutritional goals, but for spiritual purpose. There are different ways to fast. For instance Abstinence is abstaining from certain foods for a day or a season, such as giving up coffee, sweets, meat, or wine for Lent. Many Episcopalians practice this sorting of fasting during the Lenten season, beginning the discipline on Ash Wednesday and breaking it on Easter Day. Another form of fasting is a partial fast. This is drinking only fruit or vegetable juices for a day or longer. A normal fast is eating no food but drinking water. This can be from dinner to dinner, (a 24 hour period), or from dinner one night to breakfast the morning after the fast day, (a 36 hour stretch). Sometimes this sort of fast is practiced for three days or longer. For obvious reasons this last type of fasting depends upon a person’s health, age, medical condition or profession. For instance I would prefer not to be operated on by a surgeon who was in the middle of such a three-day fast. In my experience the mind doesn’t function quite so well until after the extended fast is broken. Then it seems keenly alert.

Jesus’ teaching in the Sermon on the Mount applies to all these various types of fasting. He counsels secrecy because he is concerned with our motive. Our purpose needs to be first and foremost to draw nearer to God—to deepen our spiritual life or discern his will, especially in mission (Acts 13:2-3). There are of course many secondary purposes for fasting. It can help jump-start one’s walk with God, especially if we have fallen on dull or slothful times. It can bring a break-through in a relationship, make us more attuned to the leading of the Holy Spirit, give us greater clarity about the future, or aid us in breaking some spiritual bondage or habit. Many find it helpful in humbling themselves before God by revealing what is in them, or just hunger-deep below the surface—things lurk there like anger, bitterness, and impatience, inordinate love of pleasure or daily comfort. More important still is how it brings balance to our lives nurturing temperance, self-control, and freedom—reminding us that most of the time we should be eating to live, not living to eat.

This however needs to be said, and it can hardly be stated too strongly. The point of the Lenten fast is not primarily for gaining self-discipline, clearing spiritual cobwebs, or even obtaining spiritual victories, as wonderful as each of these may be. It is to detach ourselves from finding comfort in food so we may feast on the living God. Drinking deep draughts of the Holy Spirit—the living water. Nourishing ourselves on Christ and his Word, this is the bread of life. You may find it is a joyous thing to make these small sacrifices of food or drink for your Lord, knowing that he rewards those who earnestly seek him. And this is the greatest reward: to experience his presence and good pleasure abiding with you, as you abide with him.

read the whole thing here

How do Trinity’s pastors grow spiritually?

As you may know already, Iain and I have pretty high expectations that we will keep these daily pracitces:

1. Bible Study
2. Personal Prayer
3. Intense Theological Study

In terms of our weekly practices, we expect that we will be  involved in

1. Corporate worship
2. Small group fellowship

There are no doubt many other practices we engage in to grow spiritually, but I give this list as a good starter for things that the clergy of Trinity hold themselves accountable too.  Out of this list I would like to highlight one aspect of it that I think is tremendously important.  That is small group fellowship.  My small group is a group of young men, who are already in ministry or who are being trained for full time Christian ministry.  We usually meet at a restaurant, share what’s going on in our life, then read from the Bible or from a devotional work.  Tomorrow we will begin studying Horatius Bonar’s work The Everlasting Righteousness. I am providing a link to Bonar’s book so that if you were so inclined, you could read it and discuss it me or any of hte gusy who are part of my small group (Iain, Hunter, Caleb, Sami, Adam).   Or you could even discuss it on this post in the comments section.  If you’d like to check out this fantastic work, simply click here.

Usama Al-Taher: “Why do I still sin?”

written by Usama Al-Taher

Have you ever said to yourself  ” why do I still Sin?” I have asked this question frequently ever since my conversion in 2004.

Everything was going along great. I was learning the Bible, starting to serve in the Church, being a better husband and father, and even a better employee. All this was happening because my life had been radically changed by the love of Jesus and Him taking hold of me.

Then out of nowhere bam!! I had fallen , I committed something not honoring to Jesus that made me ask the question “am I not saved?”. I thought about people telling me about being made new and God living in me now and how I would hate sin.

If all this was true why did I sin?

A Calvinist Pick Up Line

Greg Shore sent this to me. Had to post it.

“Your name must be Grace, because you’re irresistable.”

Learn more about irresistible Grace, the fourth point in the five points of Calvinism by clicking here.

Trinity’s New Web Page

check it out by clicking here or type www.trinitymyrtlebeach.org into your address bar

Rob Sturdy: An Introduction to Soren Kierkegaard

I delivered the following introduction to Soren Kierkegaard at St. Paul’s Theological Center, hosted by St. Andrew’s Mount Pleasant on March 10th, 2010 as part of the “Great Theologians” series.  Read more about it here.

“What I really need is to get clear about what I must do, not what I must know, excerpt insofar as knowledge must precede every act.  What matters is to find a purpose, to see what it really is that God wills that I shall do; the crucial thing is to find a truth which is truth for me, to find the idea for which I am willing to live and die…what use would it be to me to be able to formulate the meaning of Christianity, to be able to explain many specific points- if it had no deeper meaning for my life?…I certainly do not deny that I still accept an imperative of knowledge and that through it men may be influenced, but then it must come alive in me, and this is what I now recognize as the most important of all.  This is what my soul thirsts for as the African deserts thirst for water.”[1]

This excerpt, taken from Kierkegaard’s journal entry dated August 1, 1835, in many ways sums up the man and his thought and is a fine argument for why it is well worth our time to spend an evening on Kierkegaard.  I would like to point out a few things from the journal entry to prepare you to listen for specific themes and styles that I will keep drawing us back to throughout our time together.

First, notice Kierkegaard’s earnestness.  It should be evident from the quote above that the search for truth and meaning is not a casual affair for Kierkegaard.  Rather than pursuing thought for thought’s sake, Kierkegaard is searching for an idea not only worth dying for, but also worth living for.

Second, notice that for Kierkegaard the aim of thought is to produce action in life.  If you understand this point you will understand his earnestness.  Kierkegaard’s question is not so much “what should we think about…,” but rather “how should we live?”  Our modern concerns will no doubt misunderstand Kierkegaard’s point on this issue.  The modern refrain is “it is not important what we believe, but how we act.”  If this is how you understand the quote then you have failed to read it properly.  Let us focus on one sentence from the excerpt to draw out this very important point.  “I certainly do not deny that I still accept an imperative of knowledge and that through it men may be influenced…”  What is being said here?  What is being said is that knowledge, that is what you believe, is of supreme importance.  But this knowledge must translate to concrete behavior in our actual lives.  This is what Kierkegaard mean’s by “it must come alive in me.”  The thoughts of the mind must take on flesh, arms, legs, eyes, ears etc. and move and act and have consequences in the real world.

Third, notice that unlike many philosophers today, Kierkegaard takes for granted that the truth he is so desperately searching for is bound up within the will of God.  “What matters is to find a purpose, to see what it really is that God wills that I shall do.”  Kierkegaard is not looking for universal principles that could exist without God.  In fact, as we shall see momentarily, Kierkegaard believed such universal principles could be suspended if God demanded.  Rather, for Kierkegaard “What matters” is ultimately determined by the command of God and its appropriation by the human will.

And finally, notice that Kierkegaard is a poet.  We will not be studying a dry, distant, dizzyingly complex philosopher/ theologian tonight.  We will be studying a philosophy/ theologian who wraps every thought in a beautiful parable.  “This is what my soul thirsts for as the African deserts thirst for water.”

Coming soon….

Thought I would write you guys a quick note and let you know of a few developments here at AwakeningGrace as well as some things that will be updated shortly.

As you may have noticed here, my buddy Usama Al-Taher has begun making contributions to this blog.  I’m pretty excited to have Sami helping me out here and I think it will keep us up to date with a more regular posting schedule. 

Today or tomorrow full text notes from confirmation class as well as full text from my lecture at St. Paul’s Theological Center on Soren Kierkegaard will be up for your viewing.  I’m having a great time so far with the confirmation class and as always, very much enjoyed my time down at St. Andrew’s (who host SPTC). 

And finally, we’re set to unveil the Trinity’s new website tomorrow.  Look for a link on this blog. 

-Rob Sturdy

Proposed resolutions for the upcoming convention of the Diocese of South Carolina

Proposed Resolution R-1 2010 Convention

Offered by: The Rev. Canon Kendall Harmon, The Very Rev. Peet Dickinson, The Rev. Jeff Miller, The Rev. Arthur Jenkins, The Rev. Canon Jim Lewis, The Rev . James Taylor, The Rev. Rick Luoni , The Rev. Karl Burns, The Rev. Greg Snyder, The Rev. Marshall Huey, The Rev. Louise Weld, The Rev. Jennie C. Olbrycht, The Very Rev. Craige Borrett

Subject: Recognition of the Heritage and a proclamation of the Identity of the Episcopal Diocese of South Carolina

RESOLVED, That this 219th Convention acknowledges that for more than three centuries this Diocese has represented the Anglican expression of the faith once for all delivered to the saints; and, be it further

RESOLVED, that we declare to all that we understand ourselves to be a gospel diocese, called to proclaim an evangelical faith, embodied in a catholic order, and empowered and transformed through the Holy Spirit; and be it further

RESOLVED, that we promise under God not to swerve in our belief that above all Jesus came into the world to save the lost, that those who do not know Christ need to be brought into a personal and saving relationship with him, and that those who do know Christ need to be taught by the Holy Scriptures faithfully to follow him all the days of their lives to the Glory of God the Father

Proposed Resolution R-2 2010 Convention

Offered by: The Standing Committee

Subject: Response to Ecclesiastical Intrusions by the Presiding Bishop

RESOLVED, That this 219th Convention of the Diocese of South Carolina affirms its legal and ecclesiastical authority as a sovereign diocese within the Episcopal Church, and be it further

RESOLVED, That this Convention declares the Presiding Bishop has no authority to retain attorneys in this Diocese that present themselves as the legal counsel for the Episcopal Church in South Carolina, and be it finally
RESOLVED, That the Diocese of South Carolina demands that the Presiding Bishop drop the retainer of all such legal counsel in South Carolina as has been obtained contrary to the express will of this Diocese, which is The Episcopal Church within its borders.

Proposed Resolution R-3 2010 Convention

Offered by: The Standing Committee

Subject: Addition of Canon XXXVII Of The Ecclesiastical Authority

The Ecclesiastical Authority of the Diocese is the Bishop. If there is no Bishop, the Standing Committee is the Ecclesiastical Authority. The Ecclesiastical Authority of the Diocese, with the advice and counsel of the Chancellor, is the sole and final authority with respect to any dispute concerning the interpretation of the Constitution and Canons of this Diocese and its interpretations shall be final and binding in all respects.

Proposed Resolution R-4 2010 Convention

Offered by: The Standing Committee

Subject: Amendment Canon XXX

Prohibiting the Desecration of Consecrated Buildings and the Alienation of Church Property Without Consent of The Ecclesiastical Authority and the Standing Committee

Resolved, that the following Section be added to Canon XXX.

Section 6. “It is within the power of the Ecclesiastical Authority of this Diocese to provide a generous pastoral response to parishes in conflict with the Diocese or Province, as the Ecclesiastical Authority judges necessary, to preserve the unity and integrity of the Diocese.”

Explanation:

1. The actions of the Presiding Bishop’s office, now publicly acknowledged, have demonstrated a clear willingness and intent both to legally pursue congregations we consider parishes in good standing, and attempt to utilize diocesan resources to do so.

2. We’ve experienced now as a diocese, in the All Saints, Pawleys Island litigation, the destructive force of such litigation; how it has created animosities and divisions that are not easily healed. It has failed as a positive cohesive force for maintaining the unity of the church and has in fact had precisely the opposite effect. Christians are suing Christians (I Cor. 6:1-8); the reputation of the church is marred, and vital resources are diverted from essential Kingdom work. None of this is honoring to our Savior.

3. It has been the implicit understanding of this Diocese that the Bishop inherently has the authority to deal with such situations. The current practice of the Bishop to deal pastorally with parishes struggling with their relationship with the Diocese or Province must be given explicit canonical force. The discretion exercised by the bishop is the only way to successfully navigate the current challenges before us.

Proposed Resolution R-5 2010 Convention

Offered by: The Standing Committee

Subject: Removal of Canon XX Of Baskervill Ministries

Resolved, that Canon XX of the Diocese of South Carolina Canons be removed.

Explanation: With the consent of the Bishop, the original Baskervill Ministries and other attendant ministries were reorganized under the leadership and guidance of Holy Cross Faith Memorial parish. The Diocese is no longer responsible for the selection of board members.

Bishop Mark Lawrence on self denial

“Self-denial.” wrote Cardinal John Henry Newman, “is a subject never out of place in Christian teaching.” It is never out of place because it is a way of putting the cross, the pattern of Christ’s sacrifice, at the very center of our daily lives. It is especially appropriate during the forty days of Lent. “If anyone would come after me,” said Jesus, “let him deny himself and take up his cross daily and follow me.” Let him deny himself–this is not just refraining from sin; nor practicing what earlier Christians called mortification, that action through the Holy Spirit of putting to death sin in the Christian’s life (Rom. 8:13; Col. 3:5): though certainly it includes this. Rather it is walking in the way of sacrificial obedience to Christ’s call. This includes at times giving up what one might rightly and legitimately use. As St. Paul writes “‘All things are lawful’ but not all things are helpful. All things are lawful but I will not be enslaved by anything.” (I Cor. 6:12-14; see also I Cor.10:23)

The Ash Wednesday liturgy includes self-denial, along with self-examination, prayer and fasting, as one of the disciplines for the observance of a holy Lent. Yet self-denial is rarely even mentioned these days within the Church. Is it any wonder in this increasingly indulgent society that it is not at the top of most lists or dimensions in Christian discipleship? To be sure this discipline, like the other spiritual disciplines can fall prey to a form of perfectionism which denies the grace and freedom we have in Christ; yet, nevertheless, when employed from grace and through God’s grace there is godly freedom, even delight, in these disciplines, especially the discipline of self-denial.

What is self-denial?  Self-denial or the discipline of abstinence is refraining in some degree and for some time from what we generally regard as normal and legitimate desires. While fasting from food or drink can be subsumed under self-denial, it is usually treated as a distinct spiritual discipline. Often, self-denial can include refraining from TV, radio, IPod, Face book, one’s over fascination with news; practicing frugality in spending; simplicity (such as set aside a day to walk or ride the bus, use fewer gadgets); practicing silence (such as going a day or part of a day without speaking, not using the telephone/cell phone during certain hours, or checking emails, etc.); sacrifice (taking the farthest parking place and praying while you walk to the store, the Church or restaurant).

Why practice self-denial? Certainly not to achieve some spiritual one-upmanship, or supposed works-righteousness. There are two helpful reasons for practicing this discipline-one, is a negative movement, akin to mortification; the other a positive movement, and is for cultivation. The “negative” purpose is stated well by Dr. Dallas Willard. “The Christian denies himself in things lawful (or legitimate) because he is aware of his own weakness and liability to sin: he keeps himself from walking on the edge of a precipice.” He therein practices temperance. St. Paul writes, “Everyone that strives for mastery is temperate in all things.” It teaches the soul discipline; thereby we enable ourselves to be better able to stand in the time of testing or temptation. A positive reason for such self-denial, is described well by a Bishop of the Isle of Man, “those who deny themselves will be sure to find their strength increased, their affections raised, and their inward peace continually augmented.” I prefer to say it more simply, it enkindles love. For instance, the lover who makes some sacrifice for his sweetheart, or the parent who gives up some personal time for his son or daughter’s performance at the school concert does not find his love lessened by this self-denial or sacrifice. Quite the contrary, one’s affections are enkindled by such personal sacrifice. So it is with our self-denial for our Lord; it increases our affection for Him.

Self-denial is a discipline that God can use for strengthening your life with him. If you haven’t already embraced some Lenten discipline ask him to guide you in this. What normal or legitimate practice might you refrain from during this season? What divine-human cooperation might He lead you to embrace that his grace might prevail more fully? Many disciples have found that self-denial can be a delightful and godly refrain.

–(The Rt. Rev.) Mark Lawrence Is Bishop of South Carolina

Adult Confirmation class begins schedule

The class is ten weeks long, with a Saturday retreat (at Trinity don’t worry!).  As you can see from the description below, this class is an overview of the basics of the Christian faith and an introduction to Anglicanism.  Therefore the whole church is invited and encouraged to attend, however if you are seeking confirmation, reception or reaffirmation you must attend.  I’m very excited about teaching this course as there is nothing I look forward to more than going over the basics of our faith.  Please keep our candidates in your prayers.  All classes are on Wednesday night at 6:00 p.m.  Potluck supper will continue throughout.

• March 3rd: Why do we believe what we believe? This class will explore the reasons behind our belief.  We will explore why this gives us good grounds for being a Christian, as opposed to a follower of another religion.  We will also explore the reasonable grounds of the Christian faith as opposed to modern atheism.
• March 10:  What is the Bible? This class will explore the bare nuts and bolts of the Bible as well as why we believe it has authority over our lives.  We will investigate the reliability of the Scriptures principally through the life of Jesus and his fulfillment of Old Testament prophesy.  Finally, we will do a brief overview of salvation history and a study of the key texts.
• March 17th:  What does the Bible say about God? This class will explore who God is, what we can know about him both in a general way and a specific way.  We will also see how the Bible builds the picture of the Trinity and explore how the Bible presents the different persons of the Trinity
• March 24th:  What does the Bible say about humans? In this class we will explore human beings as the image of God, as male and female, as moral beings, and as morally compromised beings.
• April 14th:  This week we begin our four week study of John Stott’s The Cross of Christ. Candidates will read pgs 23-66 to prepare for discussion.
• April 21st:  Candidates will read pgs 89-133 of John Stott’s The Cross of Christ to prepare for discussion
• April 28th: Candidates will read pgs 165-223 of John Stott’s The Cross of Christ to prepare for discussion
• May 5th: Our final week in John Stott’s The Cross of Christ. Candidates will read pgs 249-303 to prepare for discussion
• May 12th:  Preparing your testimony: This evening we will have a brief discussion on how to share your faith and prepare a testimony in preparation for the May 19th celebration.
• May 15th: What is Anglicanism?  On May 15th we will hold a special day at Trinity beginning at 9:00 a.m. and ending at 2:00 p.m.  We will do a brief overview of Anglicanism, what Anglicans believe, and how Anglicans worship.  Rather than this being a stuffy walk through the prayerbook, we will have an extended time of worship, prayer, and praise as I teach through the Communion service and explain the different parts of our worship.
• May 19th:  Celebration dinner and Testimony Night: The whole church is invited to come celebrate the journey of our candidates and hear about the work God has done in their lives bringing them to this point.