The Franciscan - October 2012

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Monthly newsletter by St. Francis Anglican Church located in El Paso, Texas.

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http://stfrancisanglicanchurch.org/

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The Franciscan - October 2012

  1. 1. October, 2012 Exalt Educate Equip Evangelize Extend Issue #228FROM THE DESK OF BISHOP FELIX ORJI:"How Can We Be Clothed with Power?" by John PiperEphesians 3:14–21For this reason I bow my knees before the Father, from whom every family in heaven and on earth is named, that according to theriches of his glory he may grant you to be strengthened with might through his Spirit in the inner man, and that Christ may dwell inyour hearts through faith; that you, being rooted and grounded in love, may have power to comprehend with all the saints what is thebreadth and length and height and depth, and to know the love of Christ which surpasses knowledge, that you may be filled with allthe fulness of God. Now to him who by the power at work within us is able to do far more abundantly than all that we ask or think, tohim be glory in the church and in Christ Jesus to all generations, for ever and ever. Amen.God Gives Special Power for WitnessThe point of last weeks message was that God gives special power, extraordinary power, for the extraordinary challenges of an ex-panding witness to Christ.Luke 24, "You are witnesses . . . but stay in the city, until you are clothed with power from on high." Power from on high will beessential for the expanding witness of world missions.Acts 1:8, "And you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and inall Judea and Samaria and to the end of the earth." The power is essential for the challenges of an ever-expanding witness to Christ."Filled with the Holy Spirit"This extraordinary power fell upon the Christians at Pentecost. It says in Acts 2:4 that they were "filled with the Holy Spirit." Andthis power, this unusual fullness came upon the church and its messengers again and again in the early church for the special chal-lenges of witnessing to Christ.Acts 4:8, "Then Peter, filled with the Holy Spirit," spoke to the rulers of the people. And they saw the boldness with which he spoke(v. 13).Acts 4:31, "And when they had prayed, the place in which they were gathered together was shaken and they were all filled with theSpirit and spoke the word of God with boldness." Acts 6:5, 10, Stephen was full of the Holy Spirit and faith and the Jews could notwithstand the wisdom with which he spoke.Acts 7:55, "Stephen filled with Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand ofGod."Acts 11:24, Barnabas was full of the Holy Spirit and faith; and a large company was added to the Lord.Acts 13:9, "Paul, filled with the Holy Spirit, looked intently at Elymas and said . . . ""Filled with All the Fullness of God"And not only the book of Acts, the letters of Paul talk of this same extraordinary power available to Christians. For example, here inEphesians 3:16 Paul prays that "according to the riches of his glory he might grant you to be strengthened [empowered!] with mightthrough his Spirit in the inner man . . . " And in verse 19 he prays that we would be "filled with all the fullness of God." And in verse21 he says that God "by the power at work within us is able to do far more abundantly than all that we ask or think."In other words there is an extraordinary power available to believers, a power that can accomplish far more than we ordinarily thinkor imagine. It comes by the Spirit. It accords with the riches of Gods glory. It is the very fullness of God, as unimaginable as that
  2. 2. PAGE 2sounds.Revival and Witness to ChristAnd I tried to show in the STAR this week that when God sovereignly pours that kind of power out on a church, we call it revival.And Gods purpose in such a revival is that our witness to Christ will have more conviction, more courage, more wisdom, and moreeffect, so that God is greatly glorified as more and more peoples are reached and more and more people are added to the Lord.Now the question is: what should we do? Does the Bible teach us that there is a way to seek this power, or that there is a way to pre-pare ourselves to receive it? The answer is yes and in the few minutes we have I want to show you four ways to seek this power.Four Ways to Seek the Power of the Holy Spirit1. Immerse Yourself in the Word of God, the BibleIt is almost certain that you will not be filled with the power of the Holy Spirit if you are not filled with the Word of God.Why do I think this?1.1. Acts 1:8 and Luke 24:48f. teach that the power is given for effective witness. And we witness primarily with the Word of God.There is no reason to think that God will ignite the powder of his Spirit if you dont load your rifle with the bullet of the Word.1.2. Luke 4:14 says that Jesus returned from the wilderness full of the Holy Spirit. And how had he fought the devil with power inthe wilderness? Every time he was attacked he answered, "It is written." And he quoted Scripture. Jesus was full of the Spirit becausehe was full of the Word of God.1.3. In John 6:63 Jesus said, "It is the Spirit that gives life, the flesh is of no avail; the words that I have spoken to you are Spirit andlife." The words of Jesus are the voice and life-giving power of the Spirit. If we dont hear his words, we dont receive his power.1.4. In Ephesians 6:17 Paul says that we should put on the whole armor of God including "the sword of the Spirit, which is the wordof God." If you want the Spirit to come mightily upon you so that you can defeat the principalities and powers, then you must takehis sword, the Word of God. He will not fight without his sword.1.5. In 1 John 2:14 John says, "I write to you, young men, because you are strong, and the wordof God abides in you, and you have conquered the evil one." They are strong, powerful; they have conquered the most powerful en-emy, Satan. How? The Word of God abides in them. If you dont lay up the Word of God within you, there will be no power, and novictory. (See also Hebrews 4:12 and Jeremiah 23:29.)If you want the power of the Holy Spirit in your life, if you are tired of being a weak replica of ordinary non-Christians, then changeyour routine and immerse yourself in the Word of God. Read it, think about it, memorize it, use it.I remember hearing a seminary teacher say how he was shamed when he saw Muslims memorizing page after page of the Koranwhile he tossed off his devotions with ten minutes of superficial reading.The first way to seek the power of the Holy Spirit is to immerse yourself in the Word of God.2. Believe the Word of GodLet me be more specific. Trust that God intends to do wonderful things for his glory through you because that is what the Bibleteaches. Be expectant that the Holy Spirit within you will give you power according to Gods Word.Now why do I think that faith is the way to seek the power of the Holy Spirit?2.1. In Galatians 3:5 Paul says, "Does he who supplies the Spirit to you and works miracles among you do so by works of the law, orby hearing with faith?" Answer: by the hearing with faith. Hearing what? The Word of God. The promises of God. The good guid-ance of God.For example, you change your routine and set aside an hour to be with God in the Word before work. You get alone and immerseyourself in the book of Ephesians for an hour. The Lord impresses on your mind especially 1:12 that we who first hoped in Christhave been destined and appointed to live for the praise of his glory. And 3:20 that by the power at work in us he is able to do farmore abundantly than all that we ask or think.Then you head off to work. During the day the natural occasion arises to speak a word of testimony to the praise of Gods glory. Butyou feel weak. Two things can now happen.One, the Word of God comes back to you—this is what you are alive for—the praise of his glory —and he is not weak; he can do farmore than I can dream. Its his power at work in me.The other thing that can happen is that in this critical moment you can believe the Word of God. Trust that God intends to do won-derful things for his glory through you. Be expectant that the Holy Spirit within you will give you power according to Gods Word.And when you believe, this belief becomes the channel of Gods Spirit. God supplies the Spirit to you and works miracles among youby the hearing of faith . . . when you believe the Word of God with eager expectation.
  3. 3. PAGE 32.2. In Romans 15:13 Paul says, "May the God of hope fill you with all joy and peace in believing, so that by the power of theHoly Spirit you may abound in hope." Notice the phrase "IN BELIEVING." May the God of hope fill you with all joy andpeace IN BELIEVING. In other words by believing in God and his Word, we are filled with joy and peace. And then it says,"so that by the power of the Spirit you may abound in hope." In other words, the power of the Spirit is the result of the believ-ing or the faith that begets joy and peace.We could paraphrase it like this: Put your confidence and your trust in Gods Word so fully that joy and peace abound and theHoly Spirit is released in your life with extraordinary power and hope.2.3. In Acts 6:5 and 11:24 Stephen and Barnabas are described as full of the Holy Spirit and faith. Probably because the twohave to go together. To be filled with faith is to be filled with the Holy Spirit and to be filled with the Holy Spirit is to be filledwith faith.Picture yourself drinking ice water with a straw. The water is the Holy Spirit. The air in the straw is doubt and unbelief. Faithis the vacuum you create when you suck on the straw. And what happens when the vacuum of faith is created? The water ofthe Spirit comes in immediately. And if the straw is full of the vacuum of faith the straw will also be full of the water of theSpirit. So Stephen and Barnabas were full of the Holy Spirit and faith.So the first way to seek the power of the Spirit is to immerse yourself in Gods Word, and the second way is to believe thatWord. To be confident and expectant that God aims to do wonderful things through you for his glory. The Holy Spirit alwaysfills the vacuum of faith.3. Pray Earnestly for It and FastThe third way to seek the power of the Holy Spirit is to pray for it earnestly and sometimes with fasting.3.1. According to Acts 1:13 this is what the disciples devoted themselves to in Jerusalem during the ten days of waiting forPentecost. "All these with one accord devoted themselves to prayer."3.2. This is what the disciples were doing in Acts 4:24–31 when (verse 31 says) they were all filled with the Holy Spirit andspoke the Word with boldness. They were praying. And they were saturating their prayer with Old Testament Scripture, andthey were confident in Gods sovereign power.3.3. In Luke 11:13 Jesus says to his disciples, "If you then, who are evil, know how to give good things to your children, howmuch more will the heavenly Father give the Holy Spirit to those who ask him!"The Holy Spirit is given to those who ask the Father. Now, since these men already had a measure of the Holy Spirit in theirministry, I take Jesus to mean that we should ask for more of the Spirit—not that he comes in pieces, but that he reveals him-self and stirs himself up in varying measures. And we should pray for the fullness of the Spirit.3.4. In Ephesians 3:14–21 Paul is praying for the Ephesians and what he prays is that they might be strengthened with mightthrough the Spirit and that they might be filled with all the fullness of God. He must believe, then, that Christians might re-ceive this power and this fullness if he prays that they will.We should ask God for the power of his Spirit. And sometimes we should do this with fasting. Luke 4:14 says that Jesus camefrom his 40 day fast full of the Holy Spirit. It may be that God reserves his extraordinary power for those who long for it inextraordinary ways—and show that longing by extended fasting and prayer.So we seek the fullness of the Spirits power by immersing ourselves in Gods Word, and by believing its promises with ex-pectant faith, and by praying earnestly, sometimes with fasting, that God would give us our hearts desire for his power in wit-ness.4. Obey the Holy SpiritThe fourth way to seek the power of the Holy Spirit is to obey him even before you feel his power.Im speaking very personally here now. On July 14 of this year I was alone at a cabin. I sent the family home so that I couldpray and seek the Lord concerning this falls messages. I stayed up late one night pleading with God for power in the ministry,and struggling with why it is that we see so few people converted in our ministry at Bethlehem. Why do I not have morepower in soul- winning witnessing? Here is what came to me, and I read from my journal written the next day.The question arose in my mind: Have I resisted the offer of the Spirits power for witnessing so often that it is now being with-held from me? Has the voice of the Spirit in the past prompted me to write a letter or make a phone call or pay a visit or say aword, with the readiness to give me all the power I would need, only to find my heart resistant and unbelieving, so that now hewill not (and probably dare not) give me the tokens of this power until I am on the brink of some special act of witnessingobedience?I believe this is where many of us are. We have resisted the Holy Spirit so often when he was calling us to bear witness to
  4. 4. PAGE 4Christ that we are unfit for the flow of his power. The channels have become so clogged with fear and self-consciousness and doubtand rationalization and worldly preoccupation that what we allow through is a barely discernible trickle of Gods love.And I believe that once we have begun to immerse ourselves in Gods Word and battle the unbelief of our hearts and pray and fast forhis power, we may have to simply step out with very little power felt in advance and do what we know what we ought to do. And Ibelieve that in this doing, little by little the old clogged channels are cleared and we begin to feel the power flow again.©2012 Desiring God Foundation. Used by Permission.Permissions: You are permitted and encouraged to reproduce and distribute this material in any format provided that you do not alterthe wording in any way and do not charge a fee beyond the cost of reproduction. For web posting, a link to this document on ourwebsite is preferred. Any exceptions to the above must be approved by Desiring God.Please include the following statement on any distributed copy: By John Piper. ©2012 Desiring God Foundation. Website: desiring-God.orgKind regards,The Rt. Revd Dr. Felix Orji,Bishop, CANA WESTConvocation of Anglicans in North America (CANA/ACNA)
  5. 5. PAGE 5Deacon Daphne: Daphne OrgeronI want to use my article this month to thank everyone who prayed for my daughter, Jenny, whohad breast cancer. Her surgery was Oct. 1, and they only had to do a lumpectomy, and thelymph nodes were clear. It couldnt have been any better.There are many of you who DO know the power of prayer. Mary Jane Brown and the prayerchain were praying for Jenny, and they are fully aware of how much God loves prayer, andand never ignores it. Bishop Orji is encouraging us to gather together on Wednesday eveningsto pray. Please give up an hour or so once a month, and come pray with us as a group. Groupprayer is very strong. We all have thanksgivings to give to God, and requests to make of Him.Lets come together and do it as a group. It is cleansing, and unifying, and Our Father loves tohear from us. I look forward to seeing each of you and first Wednesday of every month, at 6:00PM, in the sanctuary for evening prayer. Deacon Daphne+
  6. 6. PAGE 6Lay Pastor David: David BaschThis was posted Sept. 2 on Fr. Chuck Collins’ blog from Holy Trinity Anglican Church in San Antonio. Al-though I personally disagree with his interpretation of some historical points, his discussion of infused and im-puted righteousness is the core distinction of the reformation. It deserves our prayerful thought as to the theo-logical difference between Roman Catholicism and Protestant Anglicanism. I can’t be a Catholic. Even though some of my best friends… well, you know. A neighbor asked me yester- day, “Is Anglican different from Catholic?” He was raised Roman Catholic, but for various reasons has fallen away. There are many similarities. Both churches trace their beginnings back to Jesus Christ and the Apostles. Both honor the “church fathers,” theologians of the first five centuries of Christendom, as wise interpreters of Holy Scripture who boiled down essential Christian beliefs into Creeds. Both believe that God is so awe- some and worthy that he deserves our best in worship, including ancient and modern hymns of praise, Holy Communion (because Jesus said, “This is my body; do this in remembrance of me!”), and all of this in an atmosphere in which heart-engaged Christians are given a taste of heaven. But that’s about where the simi- larities end. In the Middle Ages, around the 12th-15th centuries A.D., the Catholic Church veered off the road from its original Scriptural foundations and formally adopted some extra-biblical and unbiblical beliefs. This in- cluded the belief that normal lay people need a priest (a “worthy” intermediary) in order to connect to God, that the Bible can only be rightly understood and interpreted by priests and bishops and is too dangerous to be in the hands the Catholic populous, that Catholics should receive only the bread of Holy Communion be- cause the wine was thought to be too holy for anyone who was not ordained, and the made-up doctrines of Purgatory, indulgences, Transubstantiation, and praying to the saints. It has been really eye opening to watch the series “The Borgias” on Netflix – Wow!! When John Wycliff and the Lollards came on the scene in the 14th century, and the Reformers of the 15th and 16th centuries, they challenged the unbiblical practices of the Church, but the Church used all its muscle to refuse to reform itself. The Reformers had no intention of ”breaking away” from Roman Catholicism, only to reform it and reestablish it on biblical foundations. But their consciences compelled them to continue down the road of biblical faithfulness. Thus the Protestant church was born. The real schismatics in this story were Post-Tridentine (Council of Trent – 1545-1564)) Roman Catholic’s who refused to return the church to its biblical teachings. Today there are Protestants who are quite Catholic in their beliefs and practices and Catholics who are al- most indistinguishable in their beliefs from Protestants. But the one big distinction of the Reformation that continues unresolved today is the question of the formal cause of our justification (salvation) – how we are reconciled to God. Catholics and Protestants don’t agree on this, and it is the main reason why I cannot con- sider becoming a Roman Catholic. Roman Catholics believe in “infused” righteousness and Protestants in “imputed” righteousness. This is not just semantics – it is major! In simple terms, it means that Catholics believe that we are OK when we actually become OK – when we “become” innately and morally righteous with the infused righteousness of God. Protestants believe we are OK – declared righteous before we actually become OK – when we are
  7. 7. PAGE 7declared righteous based on the righteousness of God imputed to us through Jesus Christ who took uponhimself the punishment we deserved. HU??!! Confusing, yes, but important.Catholic theologian, Thomas Aquinas, spoke of the “ontological healing,” or the remaking of the soul,making God’s forgiveness conditional upon the current state of our actual righteousness. Catholics followThomas in believing that “righteousness” is a gradual, incremental process by which we actually becomemorally righteous over time through the sacraments and personal, spiritual disciplines – so that he looksdown on our righteousness and says, “Boy, that guy is finally righteous enough to warrant only a fewyears in Purgatory so that his remaining sins are purged and he is holy enough to enter heaven.” When abaptized person sins, according to Catholic teaching, he no longer is in a state of grace and must be re-stored through the sacrament of penance. He is left to hope that he dies in a state of grace.Protestants, on the other hand, believe in imputed righteousness: we impute to God our sins and he im-putes to us his righteousness – the Great Exchange (a major theme of Romans Ch. 4). It’s a fantastic,wondrous exchange that is based solely on God’s unmerited love! Christ has clothed himself with theguilt of our sins and, because he died as our substitute, clothes us with his righteousness. The result is for-giveness of sin and acquittal. In other words, Christ declares (or “reckons”) us righteous based on hisrighteousness imputed to us, “not having a righteousness of our own that comes from the law, but thatwhich comes through faith in Christ, the righteousness from God that depends on faith” (Phil 3:9). Luthercalls this “alien righteousness” because it comes from outside our behavior/works. Therefore we can havethe assurance of salvation because salvation is based on God’s faithfulness, not ours. Christ exchanged hisrighteousness for our sin so that through faith we might exchange our sin for his righteousness (2 Cor5:21).The distinction of infused and imputed righteousness remains the major distinction between RomanCatholics and Protestants. Is it a deal-breaker? It is for me. Infused righteousness, it seems to me, Godshares the glory with humans in a cooperative effort towards salvation. Imputed righteousness, God getsall the credit for our full salvation. The Christian Gospel is not about self-realization, but about salvationthat is wholly won by the substitution Jesus made for us on the cross.Does this mean that we Protestants are superior human beings? No; just the opposite! We are not“superior” in any way. If the Protestant protest is about giving God all the credit for our salvation, Protes-tants should be the most humble and contrite people walking the face of the earth. We should go throughlife shaking our heads in wonder at the mercy and grace of God in the face of our utter unworthiness. “Wedo not presume to come to this thy table, O merciful Lord, trusting in our own righteousness, but in thymanifold and great mercy” (Prayer of Humble Access). And because we have been treated so graciouslyand tenderly by God, that’s exactly how we should treat those who don’t agree with us.
  8. 8. PAGE 8Bob Tipton: Scholar in Residence SIN Bob Tipton Greek, even the common or koine of the New Testament, made subtle differences which we often miss in our Eng-lish translations. In general we can be confident of our understanding of the Bible in our use of the English translation.Occasionally, however, we miss some richness of the shades of meaning in the original. One example is the use of sin totranslate five words from Greek. Missing the target. The most commonly used word translated sin in the New Testament is hamartía, missing thetarget. An inept archer or spearman committed this fault. Obviously, he didn’t win any prize. Incidentally a word withthe same meaning is the most common word for sin in the Old Testament. The meaning of this word was broad enoughto cover the meanings of the other four words translated sin; it obviously means imperfection. One misses the target be-cause of not seeing it clearly—ignorance; sad to say, we often sin because of our innocent or willful ignorance of God’swill for us. Ignorance rather than malice motivated Paul to persecute Christians; through his ignorance, he sinned. Orwe miss the mark by inaccuracy; we can’t hit the target if we jiggle around. The shooter must have a firm stance and bein control of himself. They call this failure nerves or jitters—human weakness; we often miss the target from lack ofattention, lack of concentration, fear, or peer pressure. The apostles slept rather than prayed in Gethsemane, and beingunprepared for the test, they failed. Regardless of how inconsequential we may believe this imperfection, this hamartía,to be, hamartía separates us from God. The other four words are more specific in meaning. Debt. When we repeat the Lord’s Prayer from the King James Version, we get the meaning of opheílēma, or simplydebt when we say, “forgive us our debts as we forgive our debtors” [Matthew 6.12]. A different form of the same wordis used in the parable of the two debtors in Matthew 18. Jesus told the story of the servant who owed his king ten thou-sand talents [about $3,600,00], but was forgiven when he could not pay. He then met a man who owed him one hundreddenarii [about $16], but when it could not be paid, had the man put in prison. The king reminded him that he had beenforgiven “all that debt” and should have forgiven his fellow man. These two are the only uses of this word in the NewTestament. Whether we like it or not, we owe obedience to God. When we could do nothing to save ourselves, He died for uson the cross; He bought us. Having been saved by His sacrifice, we owe Him everything we are and have. When we failto obey His will, we are running up our debt. We may not be hurting others—though most likely by not obeying God,we are leaving undone the things that others should be receiving from us. Thus in Jesus’ description of judgment in Mat-thew 25, the folk on the left hand are condemned for not having provided for the needs of other people. In spite of theblessings received from God, they had not extended, as we often do not extend, the benefit of His blessings to those inneed. In one sense, this concept of sin is the most frightening because we just don’t do anything—but we are still guilty.Slipping across. Slipping across, paráptōma, seems to be that of slipping and falling on a wet or icy surface, a misstep,or tripping. In Matthew 6.14-15 and in Mark 11.25-26, for example, the term is translated transgressions—from rootsmeaning to go across. Jesus declared, “For if you forgive men for their transgressions, your heavenly Father will alsoforgive you. But if you do not forgive men, then your Father will not forgive your transgressions” [Matthew 6.14-15].The concept is crossing a line or losing footing. Thus, we are told to forgive those who have, perhaps inadvertently,wronged us in some way so we can be forgiven of the sins we have committed. But make no mistake: the consequencesof slipping down or falling are equally severe even when we fall by accident. A person’s arm may be just as broken byan accident as by intentionally acting foolishly. Two friends suffered broken necks in gymnastics. They just “fellwrong.” The first lesson in gymnastics is learning to “fall right;” each of the accidents was the result of inattention to thebasic lessons they had learned as beginners and had practiced for years. So also with sins described as paráptōma.
  9. 9. PAGE 9 Our committing this type of sin is often the result of drifting. We should be aware of the world around us and bebusy doing something for others. The Boy Scouts’ motto, “Do a Good Turn Daily,” is one that we could all adopt prof-itably. It would require us to be aware of what is around us, think of the things that would improve life for others, anddo them. The story of the Good Samaritan is an obvious example of what we should be doing daily. In a sense, weshould be the biggest and best “Good Sam Club” in the world. Stepping across. The Greek word is similar: parábasis—intentionally stepping across a line. This word seems toimply a willful violation of a limit. This is the word that Paul used in condemning the Jews in Romans 2. They had theLaw, they knew the Law, and they failed to keep the Law. There is no claim of ignorance; there is no hint of inattention.But, as Jesus had pointed out, the rabbis had developed their self-serving interpretations to escape the burden of keepingthe Law. The person who had no law would still incur a debt to God and even step over the line to do the thing he knewto be wrong. It is clear that all people everywhere have a sense of right and wrong. We were taught as children thatthere were things we simply do not so; and we have taught those things to our own children. This knowledge may beinnate or it may be inculcated—we cannot always know which—but everyone who is responsible for his own actions hasan “innate moral sense.” To violate one’s own conscience leaves him condemned in his own sight as well as in God’ssight. Paul used this word in Romans 5.14: “Nevertheless, death reigned from the time of Adam to the time of Moses,even over those who did not sin by breaking a command as did Adam, who was a pattern for the one to come.” Stepping across a limit seems more intentional than slipping across that same line. But the results are no moredeadly. Some seem to “tempt fate” intentionally. I read of a Muslim [their drinking alcohol is forbidden] who enjoyeddrinking with his western friends. When he was served, he held up the glass to heaven and prayed, “O Allah, if you donot want me to drink this, strike it from my hand.” He justified his drinking by claiming that it was the will of Allah—obviously—that he drink with his friends. Similarly, I often think of a limerick I learned long ago: There was a young lady of Kent Who said she knew what it meant When asked to dine On lobster and wine. She knew. Yes, she knew! But she went.When we should be praying, “Lead us not into temptation,” we too often seek out the temptation. And then we are sur-prised when the result is sin. Lawlessness. Living as if there were no laws is anomía. John wrote: Everyone who practices sin also practiceslawlessness; and sin is lawlessness [1st John 3.4]. Paul counseled: Do not be bound together with unbelievers; for whatpartnership have righteousness and lawlessness, or what fellowship has light with darkness? [1st Corinthians 6.14] Theunbeliever in his failure to submit to law or authority cannot have anything in common with the believer who does sub-mit to the will of God in all things. The very refusal to recognize the necessity of behaving according to the authority ofGod opens the door to all sorts of evil and sin. This seems the most flagrant of sins and the ánomos, one who does notrecognize law, the most hardened of sinners. Conclusion. As Christians, we should be aware of these various aspects of SIN so we can protect ourselves fromtaken by the snare of Satan. To be aware of the danger and to pray all the time are the best defense against “the sinwhich so easily besets us.”
  10. 10. PAGE 10FROM THE EDITOR: VOTE!!!We are approaching what many believe to be the most important presidential election in our history. It is notonly our right to vote but our duty to do so. I urge everyone to exercise their right to vote and encourage eve-ryone they know to do the same. The course of history may be radically changed by the outcome of this elec-tion. I hope you enjoy the following quotes.“Bad politicians are sent to Washington by good people who dont vote.”William E. Simon quotesNobody will ever deprive the American people of the right to vote except the American people themselves andthe only way they could do this is by not voting.Franklin D. RooseveltI hope that no American will waste his franchise and throw away his vote by voting either for me or against mesolely on account of my religious affiliation. It is not relevant.John F. KennedyOur DNA is as a consumer company - for that individual customer whos voting thumbs up or thumbs down.Thats who we think about. And we think that our job is to take responsibility for the complete user experience.And if its not up to par, its our fault, plain and simply.Steve JobsPerhaps the fact that we have seen millions voting themselves into complete dependence on a tyrant has madeour generation understand that to choose ones government is not necessarily to secure freedom.Friedrich August von HayekDemocracy cannot succeed unless those who express their choice are prepared to choose wisely. The real safe-guard of democracy, therefore, is education.”― Franklin D. RooseveltRemember something, if you will, about voting: Voting is not a horse race, youre not going there thinking"Gee, I gotta pick the winner so I can brag to my friends Oh, I picked so-and-so and he or she won". Voting isvoting your heart and voting your conscience and when youve done that, dont ever, EVER let a Democrat orRepublican tell you that youve wasted your vote because the fact is, if you DONT vote your heart and con-science then you HAVE wasted your vote.”― Jesse Ventura“If you are bored and disgusted by politics and dont bother to vote, you are in effect voting for the entrenchedEstablishments of the two major parties, who please rest assured are not dumb, and who are keenly aware thatit is in their interests to keep you disgusted and bored and cynical and to give you every possible reason to stayat home doing one-hitters and watching MTV on primary day. By all means stay home if you want, but dont******** yourself that youre not voting. In reality, there is no such thing as not voting: you either vote byvoting, or you vote by staying home and tacitly doubling the value of some Diehards vote.”― David Foster Wallace, Up, Simba!
  11. 11. PAGE 11INTERCESSORY PRAYER: Jim and Martha Williams will be leading the Intercessory Prayer minis-try at St. Francis. Intercessory prayer will be offered in the library at 9:30am every Sunday morning. You arewelcome to join. It’s a time to pray for God’s power and blessing on our Sunday service. I asked them tolead this ministry and highly recommend it to you. -Canon FelixADULT CHRISTIAN EUCATION: Beginning Sunday, Sept. 9th between the servicesfrom 9:15 - 9:45 am, in the youth room.PASTORAL CARE - Please pray for Ed Azar, Ann May, Joe Fries, Mary Frances Keisling, MidgeMcReynolds, Kay Lassiter, Susan Smith, Harriet Winters, Lynne Payne, Linda Moore, Heather Stevens,Ainsley Hines, Bill Bihn, Jim Berg, Nancy Calvin, Alexander, the Eleje family, Mary Lou, Marion and MiltRindt, Karli Baldwin, Chika, the family of Bob Hamilton, Jenny, Sharon Carr Leamon, Michelle McCowan,Loy Doty and Nick Malkani.MEN’S BIBLE STUDY: Now Studying Gensis. Meets Wed. at 7:00 am (after 6:30 wor-ship). Breakfast included! All men are invited.FIRST WEDNESDAY OF THE MONTH: Parish Prayer Meeting at 6:30 pm. All otherWednesdays: Evening prayer with homily at 6:00 pm.LAVERDE CASA GROUP: Meets on the 1st and 3rd Sundays of the month at 6:00pm Potluck supper and bible study. We will begin studying the book of James. Call Mike for moreinformation: 490-5402.FLOWER CHART - A new flower chart sign up is posted on the bulletin board across from the gift shop.Sign up for flowers on the altar in memory of, in thanksgiving for, in celebration of, etc. The cost of a flowerarrangement is $30 each. Call Sheila Huchton at 833-2382 for more information.
  12. 12. PAGE 12 SUNDAY LUNCHES: The Hospitality Ministry is looking for volunteers to help with lunch after the10:00 service on the first, second and fourth Sundays of the month. Sign up in the foyer to help providelunch, dessert, drinks (tea, lemonade), and clean up after. Thanks in advance! -Linda GunterCOMMUNITY CORNER - Ways to HelpPolly Harris Senior Citizens Center –Provide cookies and punch the third Friday of each month for their Social from 1:00 to 3:00 PMAngela Guevara Child Development Center –Rock babies and/or read to preschoolersKelly Memorial Food Bank –Donate staples for the hungry- beans, rice, cereal, etc.L B Johnson Elementary School –Volunteer to mentor children once a month for 45 minutes beginning in the fallRescue Mission –Provide bake goods the first Sunday of the monthContact Sudy Todd for more information or to volunteer 490-5349 or sudyt@hotmail.comTHE ALPHA COURSE: Sept. 19 through Nov. 14, Wednesdays at 6:00 pm. Call Steve Anderson at549-6987 or email at Steve@andersoncrout.com for more information.COMMUNITY OUTREACH—We will be accepting rice, beans or cereal for the Community Basket.There will be a collection basket in the west end entrance to the church. Next time you are in the grocerystore pick up an extra box of rice or beans and bring it to the church. Sudy Todd LETS TALK! If you have any suggestions or comments please call me at 581-1292 or 222-1729. Jim Uphoff, Editor
  13. 13. PAGE 13JUST FOR FUN ETC….It’s vocabulary time!! Let’s improve our minds.APRICITY (the warmth of the sun in winter);BALTAR (to dance clumsily);EXPALPATE (to get something through flattery);FARD (to paint the face with cosmetics, so as to hide blemishes);IGNOTISM (a mistake that is made from ignorance);HYPERGELAST (a person who won’t stop laughing);KANKEDORT (an awkward situation);LANT (to add urine to ale to make it stronger);PATRIZATE (to take after one’s father);WONDERCLOUT (something that is showy but useless)From Ammoj Shea’s book “OED: One Man, One Year, 21,730 Pages”. Source: The Daily Telegraph
  14. 14. PAGE 14EVERY WEEK AT ST. FRANCIS… CLERGY AND STAFF BISHOP FELIX C. ORJI, Rector THE REV. DAPHNE ORGERON, DeaconSunday THE REV. Dr. MYLES CALVIN, Asst. Priest8:00 am Worship Service THE REV. CINDY ANDERSON, Asst. Priest10:00 am Worship Service DAVID BASCH, Lay Pastor10:00 am Children’s Sunday School THE REV. H. EUGENE MYRICK, Rector Emeritus MIKE LAVERDE, Lay Pastor (Pastoral Care) PAUL COLEMAN, Lay Pastor (Bible Study and Discipleship) STEVE ANDERSON, Lay Pastor (Evangelism and Missions) Child care is provided RANDALL CROSSLAND, Chair of Buildings and Grounds Dr. BOB TIPTON, Scholar in Residence LEA MAGRUDER, Director of Music, Church Secretary JOANN CASPER, Parish Administrator Wednesday SONIA LOPEZ, Sunday School Director6:30 am Morning Prayer & Bible Study LEA MAGRUDER, Secretaryweekly at the church. VESTRY7:00 pm Bible Study; Parish Prayer Meeting— Bill Burton, Sr. Warden1st Wed. of the month Bill Stevens, Jr. Warden6:00—8:00pm Youth Bible Study Mark Musgrave, Treasurer Justin Benedict, Sonny Brown, Bill Burton, Jason Chapman, Elvia Crossland, Sonia Lopez, David Thursday Moody, Bernard Moye, Ron Munden, Kirk7:00 pm Choir Practice Rosenlund, Pam Slusher, Melinda Skillern, Bill Stevens, Kevin Coleman (Youth rep.) **** FRANCISCAN : Editor; Jim Uphoff Staff; Neva Uphoff, Loy Doty Inside this issue: From The Bishop Page 1 Deacon Daphne Page 5 Lay Pastor David Page 6 Bob Tipton Page 8 From the Editor Page 10 St Francis Happenings Page 11 Just For Fun Page 13

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